Adalbert

ON SAINT ADALBERT,

BISHOP OF PRAGUE, MARTYR IN PRUSSIA,

IN THE YEAR 997,

PRECEDING COMMENTARY.

Adalbert, Bishop of Prague, Martyr in Prussia (S.)

By the author G. H.

§ I Time of life and martyrdom. Body brought to Gnesen: to which the Emperor Otto III makes a pilgrimage.

The tenth century of Christ, S. Adalbert, Bishop of Prague, illustrated with a holy life and a glorious martyrdom, sprung of most noble blood, around the fifty-sixth year above nine-hundredth or certainly around the immediately following years, Born around the year 956 as one who in the year 972, when he was sent to Magdeburg for the sake of studies, is said to have already then learned the Psalter by heart, no. 5 in the earlier Life: whence we gather he was then about sixteen years old. returned to Bohemia in the year 981, If anyone attributes to him fewer years then, and says he was born later, we will permit it. Nine years, having exercised the palestra of wit in the arena of study at Magdeburg, Adalbert, Archbishop of Magdeburg, died in the year of Christ 981, and S. Adalbert, having returned to his parents in Bohemia assumed under the Bishop of Prague the arms of Christian militia. Having been afterwards chosen as successor in the place of him after his death, he was consecrated Bishop of Prague by the Archbishop of Mainz at Verona, consecrated Bishop of Prague in the year 983 on 29 June on the day of the Apostles Peter and Paul, in the year 983, in the presence of Otto II the Emperor, then there present: whence from what has been said above he was at that time twenty-seven years of age.

[2] His Episcopate left, he set out for Rome in the year 989, when there was also present Theophania, Empress and widow of Otto II; at Rome he lives as a monk in the year 989, and there, having beforehand visited the monastery of Monte Cassino, and not far from there having conversed with S. Nilus, he began the monastic life in the monastery of SS. Boniface and Alexis. A full five years in the monastery the soldier of Christ was, recalled to his Episcopate in the year 994, when by a Synod held at Rome by Pope John XV he was sent back to his Episcopate about the year 994. But he was not able to remain there long, a persecution being stirred up against him. He departed therefore to the Hungarians, and there labored with much fruit, he teaches the Hungarians. and later baptized S. Stephen as King.

[3] Thence having returned to Rome to his monastery, at least in the latter part of the year 995, Having returned to Rome in the year 995, he remained there until the Pontificate of Gregory V, elected on 13 July of the following year 996, and until the arrival of Otto III in the city of Rome with Willigis Archbishop of Mainz: at whose urging there and on the return by letters, by the said Gregory V Adalbert was sent back to his Episcopate, sent back in the year 996 or certainly to foreign nations. He then in Gaul went to those of Tours, Fleury, Paris, and venerated the sacred remains of SS. Martin, Benedict, goes to Gnesen, Dionysius and others: and giving instruction to Otto III at Mainz, he had determined to return to Prague: but hearing of the cruel killing of his brothers and relatives, he turned aside to Duke Boleslaus of Poland. John Dlugosz or Longinus, once appointed instructor to S. Casimir, writes in the Polish History page 112 that in the year of the Lord 996 Robert Archbishop of Gnesen died, was he then Archbishop there? and Adalbert Bishop of Prague succeeded him. Polish historians everywhere follow Longinus with Stephen Damalevicius in the series of the Archbishops of Gnesen printed at Warsaw in the year 1649. The older Acts are silent. He could at least have exercised Episcopal duties there, he departs in the year 997 to Danzig and then in Prussia he dies a Martyr. while he was preparing the journey to Prussia: and so for the sake of honor be reckoned among the Bishops of the said See. In the year 997, at the end of the rigor of winter, having received from Duke Boleslaus thirty soldiers, he was led from Gnesen to the river Vistula, and thence by ship first to Danzig, then through the Vendic gulf and lake Habum he descended into Sambia, a province of Prussia; and there he completed his labors with an illustrious martyrdom, on this 23 April of the said year 997.

[4] The body of the holy Martyr Duke Boleslaus redeemed, and having summoned all the Pontiffs, also Ecclesiastics and secular men (the words are Dlugosz's) in a great and numerous multitude of all estates and orders, Body redeemed is brought to the monastery of Trzemeszno, he went forth to meet the holy body: and when

he had met it, he prostrated himself with the Clergy, the people and the whole retinue: then singing praises, he received it with heart and mouth, and bearing it to the monastery of Trzemeszno, of the Order of Canons Regular of B. Augustine (which his father Miecslaus, Prince of the Poles, had founded at the beginning of the assumed faith, and had endowed with wonderful liberality), placed it there. Then after the passage of a short space of time, wishing to honor the body of S. Adalbert more, with a great multitude of Pontiffs Ecclesiastical and secular men gathered, the sacred body from Trzemeszno to Gnesen, and thence to Gnesen: a city flourishing and populous at that time, with great solemnity and pomp, on the 13th of the Kalends of November, he brought: and in the metropolitan church of Gnesen, of which the Saint himself for some time had been Archbishop, he placed with excellent honor. For many days following at Gnesen in memory of so great a benefit he kept festal days, distributing the most abundant alms to the needy, and showing himself munificent and gracious to all who appealed to him for their necessities. When the body of the holy man of God Adalbert had been brought to Gnesen, the man of God began to shine with frequent and assiduous working of miracles, he shines with miracles: and to be a magnificent helper to his suppliants in various weaknesses: on account of which not only from Poland, but also from the most remote borders of the Germans and Pannonians, to the tomb of the holy body, there began to be a crowd of peoples approaching it in throngs, and receiving the solaces of health. These things there.

[5] Among those approaching the said tomb was Otto III the Emperor, whose arrival is then described by Dlugosz: but we prefer to take it from the chronicle of Dithmar Bishop of Merseburg, to it the Emperor Otto III goes on pilgrimage, an author almost coeval, as he proposes in book 4 in these words: Afterwards Caesar, having heard at Rome of the marvelous things which the Lord did through his beloved Martyr Adalbert, for the sake of prayer hastened to go there. But when he came to Regensburg, he was received with magnificent honor by Gebhard the Prelate of that church, with Ziazon then Patrician, and Robert the Oblationary, with honor everywhere, with Cardinals accompanying him. No Emperor has ever gone forth from Rome with greater glory, nor returns… Caesar, coming to the city of Zeitz, is received, as befitted an Emperor, by Hugh II, for the third time Provisor of the same See: and then taking the direct route toward the city of Meissen, he is honorably received by the venerable Egedus, the Bishop of this Church; and by the Margrave Ekkihard, who was held among his chief men. Having then passed over the borders of Muntschen, when he first came to the district Diedesi, Bolizlavus, and received by Duke Boleslaus of Poland, (which is interpreted not on merit, but in an ancient manner, "greater praise,") very cheerfully met him, with his own hospitality prepared in a place, which is called Ilua. How moreover Caesar was then received by him, and led through his own territory to Gnesen, is incredible and ineffable to tell. Seeing from afar the desired city, he came as a suppliant with bare feet: and was venerably received by the Bishop of the same place Unger, and was led into the church: and for obtaining for himself the grace of Christ, the intercession of Christ's Martyr is invited with effusive tears… When then all these things were completed, the Emperor is adorned by the foresaid Duke with great gifts, and what especially pleased him, with three hundred mailed soldiers. Bolizlavus accompanies him as he departs all the way to Magdeburg with a distinguished retinue, where the Palm solemnities with celebrated preparation were carried out.

[6] These things from Dithmar. Which for the year one thousand in the ancient Chronicle of Hildesheim are thus confirmed: Emperor Otto III, for the sake of prayer to S. Adalbert the Bishop and Martyr, in the year 1000 in Lent. in the time of Lent entered Slavia: and there having assembled a Synod he arranged seven Bishoprics: and Gaudentius, the brother of B. Adalbert, in the principal city of the Slavs at Gnesen, he caused to be ordained Archbishop, by permission of the Roman Pontiff, by the petition of Bolizlavus Duke of the Poles, out of love rather and honor of his venerable brother, worthy Pontiff and Martyr. Then returning he celebrated the Palm solemnity festively at Parthenopolis: but the Paschal time devoutly he celebrated at Quedlinburg: the celebration of Pentecost with worthy devotion he kept at Aachen. John Noppius, in the Aachen Chronicle, transmits that at that time at Aachen the foundations of the church of S. Adalbert were laid by the Emperor Otto, as below more broadly will be told.

[7] The Polish historians recount at greater length the coming of the said Otto III into Poland, and before others Dlugosz, who adds these things: Caesar gave Boleslaus one nail from the Cross, ennobled by the piercing of the Lord's body; and the lance of S. Maurice, Prince of the Theban legion… But Boleslaus, King of the Poles, gave to Caesar the arm of B. Adalbert, received by Caesar with great gratitude and devotion: the arm of S. Adalbert is deposited at Rome in the church of S. Bartholomew. which arm he brought with him to Rome (where he celebrated the Nativity of Christ, and began the thousand-and-first year) and deposited in the island Lycaonia in the church of S. Bartholomew, to which his parent Otto II the Emperor had brought bones of the said Apostle carried away from Benevento. Otto III survived until 28 January of the year 1002, having left no offspring, then dying in Italy, he dies 18 January 1002. and he had as heir S. Henry, whose and this Otto III's great-grandfather was Henry the Fowler King of Germany, three Ottos succeeding consecutively after the Fowler, Caesars Augusti of the Roman Empire.

* wrongly it was Praga. * as also of the Bohemians.

§ II Double Acts of life and martyrdom are published: various others are indicated.

[8] There were not lacking at the same time, at which S. Adalbert having suffered martyrdom shone with miracles, those who investigated and wrote out his deeds, Double Acts, that they might give material to others, who were more accurately to illustrate the Acts of his whole life and martyrdom. Among these two excelled: of whom one under the Empire of Otto III accomplished this, the other under his successor S. Henry the Emperor accomplished the same. Both Acts we give here, from the Prague Ms. from a very ancient codex of the Metropolitan church of Prague, by the benefit of Bohuslaus Balbinus, a man of our Society most accurate in historical antiquity, and chosen and named Historiographer of his Church by the Archbishop and Chapter of the said Prague church, from whose pen after various other books has recently come forth the History of Bohemian affairs: who was forced to copy all of it with his own hand, because on account of its antiquity the copyists did not know how to read it. The book is wholly of parchment, with images, gold and colors, as was the custom of the ancients, most beautifully shining: outside it is marked with the number XII, inside however B. XIII with the title, Chronica Bohemorum accurata. In both Acts it displeases the said Balbinus, that they seem written by men not sufficiently acquainted with Bohemian affairs, who themselves had never seen Bohemia (which we do not dare to say about the second author) then he observes that these Acts in the Prague Ms. have been published in a simpler and ruder style, and are more genuine, than those which have afterwards been polished by others and interpolated. Earlier written under Otto III, The author of the earlier Life below num. 14 indicates the time of his writing in these words: There was in those days at Rome the Empress Theophania, mother of him who now reigns, the third and by God's aid greatest Otto. perhaps by a monk of SS. Boniface and Alexis at Rome, The author seems to have been at Rome a monk in the monastery of SS. Boniface and Alexis, in which S. Adalbert having abdicated his Episcopate had first lived for a full five years, and afterwards returning at least for several months: in which monastery also Greeks and Latins served together, those according to the rule of S. Basil, these according to the prescription of S. Benedict: hence the writer acknowledges both as his Father and Patron. Thus num. 15 he asserts, the monks of S. Nilus all seeking their food with their own hands, according to the rule of our holy Father Basil becoming known by heavenly desires: and then num. 25 he writes, Fleury the most blessed body of the Confessor and Father Benedict merited to place in its flock. Nay, he seems to have lived with the same S. Adalbert in the said monastery, it is indicated by these words num. 5. Because he was most knowledgeable of secular philosophy, we all know. Then num. 17 when he was writing about the daughter of John healed by the touch of his hand, he adds: who is now known to be Prefect of the City. Moreover these things at num. 20 are contained: The Abbot and his Brothers say of him, that in every virtue he is perfect to the fingernail. There flourished then near Rome at Grottaferrata S. Nilus the Abbot, who num. 23 and until this day he does not remember to have seen any young man so fervent in the love of Christ. Finally at the time of the martyrdom of S. Adalbert, there was living in the Roman monastery of SS. Boniface and Alexis John Canaparius, a lay brother, who saw in a vision S. Adalbert noted in the number of Martyrs, just as (says the author num. 29) he today remembers.

[9] These same Acts from the Ms. codex of the monastery of Windberg in Bavaria on the borders of Bohemia were published by Henry Canisius, in volume 6 of the Ancient Readings; and Marquard Freher, at the end of the Chronicle of the Bohemians of Cosmas, wrongly attributed to Cosmas Dean of Prague, Dean of the Prague church, by whom he also judged this Life together with the martyrdom had been described. But he is mistaken: because Cosmas is much younger, and he brought his Chronicle down to the death of Henry IV the Emperor, who died on the 3rd Kalends of June in the year 1125. Moreover the first book of the Chronicle, in which he had treated of the martyrdom of S. Adalbert, he ends at the year 1038, with this clause: Because things seen are one way, things heard another, feigned things narrated another; what we know better, we set forth better. Now, with the aid of God and S. Adalbert, it is my mind to say those things which we ourselves have seen, or what from those reporting who have seen, we have truly heard; sufficiently intimating that the things before related he had neither seen, nor heard from eye-witnesses. There flourished in the time of S. Adalbert Gerbert the monk of Aurillac in Auvergne, then in the year 992 created Archbishop of Rheims: whence to the church of Ravenna he was promoted in the year 997, or more correctly attributed to Pope Silvester II, and finally became the supreme Pontiff, called Silvester II, he presided over the universal Church, from the second day of April of the year 999, until the 12th day of May of the year 1003, to which year num. 6 in the Annals the Cardinal Baronius transmits these things: In the name also of this Pope Silvester we have seen written the Life of S. Adalbert the Martyr, Bishop of Prague, whose beginning is: There is a place in the parts of Germany, etc. It is had in the Casinese library. This Life, written in Lombardic letters, taken out of the said library of Cassino, was published at Rome in the year 1629 by Abraham Bzovius, and illustrated with Notes, and, as he prefaces, vindicated to its author. But for his vindication he brings forth nothing, except the words of Baronius, and the testimonies of Spondanus and Baldwin Junius, who followed Baronius, and of Antony of Naples Archivist of Monte Cassino, by whose exhortation they seem to have been written. attesting that it agreed with his original. We also assent to Baronius, namely that that Life was there noted under the name of Pope Silvester; yet we do not think it to be his: but that at the urging and advice of

the same Pope Silvester, it was written by a monk of the monastery of SS. Boniface and Alexis, and dedicated to him, and therefore perhaps was by others attributed to him. The cited Balbinus above asserts he found these Acts in various Mss., but nowhere attributed to Pope Silvester II.

[10] Other Acts written in the time of S. Henry the Emperor, In the second place we give the Life of the same S. Adalbert, written in the time of S. Henry the Emperor. Further the author at the beginning says, his father is related to Kings by a line of blood: whom extending far and wide his laws the people today tremble before, and so he came nearest to King Henry as nephew. Indeed that he lived at the time of S. Adalbert the writer himself testifies often; thus num. 8 when he was being elected Bishop, proclaimed a Saint by a demon, he testified Willico, whose, he says, testimony we read, when in writing the son had commanded to our Abbot this. And num. 14 S. Adalbert in the Roman monastery most acutely inquired about the holy Scriptures, by an author likewise coeval, sedulously asking about the natures of vices and virtues. But to these, what he did not know before, to him asking rightly the Abbot answered, as he himself more than once said to us. And num. 17 he has these things. I remember him saying, when for the cause of building I had approached, John the Abbot, where in the Notes from Surius is added, Adalbert the worker of signs while still in life shone. Then num. 34, when the author had narrated the slaughter of the brothers, he adds: Thus then: but when worthy things we unworthy write, there died by a raging sword the brother eldest in age, and soon: In this year the death of the eldest brother followed. Finally he writes num. 28, that the manner of martyrdom was understood by his Companions in these words: Those say who were present at that struggle. The author was at Rome, and a monk, having often spoken with the Abbot of SS. Boniface and Alexis, perhaps while he was investigating the truth of what was to be written: for he mentions some things received from his mouth, and at his place he seems to have found the earlier Life: certainly having followed it in many things, he sometimes wrote down the very words. He does not however call him his Abbot, as he calls him before whom num. 8 he said he had read the testimony sent in writing of Willico, about the sanctity of B. Adalbert, when he was elected Bishop, by the energumen attested. Furthermore num. 22, after having recited the Epistles of the same Saint, in which he asks that from Hungary the Cleric Radla be sent back to him, in Bohemia or Germany. his Pappates (by that word we think Nutritium, Foster-father, is understood) then already a monk; about to give the cause why he did not obey, for as, he says, you hear him speaking: then he thus concludes, But the memory of the man (namely Radla) I often set down, by whose relation I write these things, whom I wish to be known as the servant of the Martyr. From his relation also as one from earliest age more familiarly knowing the Saint, he seems to have received those blemishes of boyhood more alien from learning, and of adolescence less composed, which num. 3 and 5 he touches, and in the judgment of our Balbinus exaggerates beyond the truth. Wherefore since this Life no Italian Mss. have, but Bohemian or German alone, by all probable conjecture we can suspect, that in some Bohemian and perhaps Breunow founded by S. Adalbert, or at least in some neighboring German monastery, in which namely Radla himself was living, the author lived and wrote. His style Laurence Surius, in some places, as he prefaces, has moderately corrected: we give the original from the said Prague library: and what there a rather hasty scribe passed over, from Surius, who had a more entire context, we add among the Annotations: for we did not think they should be inserted in their proper place, while we do not know what in them is of proper, what of borrowed style.

[11] There is extant there in the same parchment codex a Life of S. Adalbert, published in old heroic verse, with this beginning.

Among the four climates of the immense world there lies others omitted written in verse, A powerful land, once Germany of great renown: In whose part is a place not the lowest, narrowly Bound by nature, called by the name Bohemia, Rich in arms and men and fine resources.

This Poem is drawn from the first Life indicated by us: in which because all things are narrated much more significantly and clearly, we did not judge it worth the while to insert it in this work, which after thirty folios, universally containing about one thousand one hundred verses, concludes thus:

Without thee nothing sweet: do thou sweeten our cups: Direct thou our sportive words, our jokes, our senses: In thee may we rightly understand God as Three and One.

[12] Other Acts of S. Adalbert were sent to us from Bohemia and chiefly Prague, and indeed threefold, and various compendia in Mss. but mostly taken from those already praised, and adorned with frivolous little narratives; to which are not unlike those which are extant with the Life of S. Stanislaus Bishop of Cracow, in the Legend of the Saints of Poland, Hungary, Bohemia, Moravia, Prussia and Silesia the Patrons, and printed, printed at Cracow in the year 1511. Another compendium, faithfully taken from the first Acts, we have from the Utrecht Ms.: all which we here name, because they confirm more and more the ancient veneration of S. Adalbert.

[13] Other Acts again we have, collected from the monuments and annals of the archive of Warmia in Prussia and from the tradition of the elders, others from the Warmian annals and sent to us by Matthias Sarbiewski from Vilna, and from elsewhere by another. In them, what pertains to the martyrdom, they are amplified with a marvelous fiction, here to be contracted into fewer words. When he had come into Sambia a province of Prussia, Luxetus the Duke he attempted to convert to the true faith of Christ, and was permitted by him to stay there: but with Kyrward, supreme Prelate of idols with his priestlings opposing, he was bidden to depart from Prussia. S. Adalbert groaning promises he will do what is commanded. On the morrow under the open sky he celebrates Mass, not of sufficiently certain credit, says farewell to various persons, and gathers his little bundles. And behold by the priestlings, whom they call Waydelotts, with furious impulse he is surrounded, his head is cut off, and the rest of the body is cut in pieces. Gaudentius with a sword thrust into his entrails is butchered: Benedict by flight escapes. The following day certain rustics, having gathered the pieces of the cadaver of S. Adalbert, as though he had carried his head before his breast, carried them to the lying-below plain (where a church sacred to his name is erected), to bury them. And behold the body of the Martyr restored rises up, puts on the sacred vestments, takes his head before his breast, and through lands and waters, through fifteen German miles, carries to the chapel, situated about one mile from Danzig, now called S. Adalbert's: in the altar places himself with his head, and lay without honor three whole years. Afterwards appearing to a Masovian carter, he asked that he carry him to Gnesen. Which he about to carry to Masovia, placed in a hollow oak. But on account of fornication was unable thence to remove. Being therefore detained by the Prussians, and by Duke Boleslaus of Poland redeemed, not by gold outweighing, but by two obols of a poor widow, it was brought to Gnesen, and placed in the Cathedral church. These things from the said relation we have contracted: in which some things were taken from paintings or statues, namely that Martyrs who had been beheaded used to be painted or sculptured holding the head before their breast. In the Life of S. Romuald the Abbot, by the author Jerome the Camaldolese num. 47, it is said, that the body of S. Adalbert also was raised by divine power; and taking his own head in his hands, and Gaudentius was killed along with him, by the same way by which he had come, he returned into Poland, and in the city, which is called Gnesen, was honorably buried by the faithful. Which things received from some rude tradition of the common people, are absent from all the older monuments. What above is added of Gaudentius being slain, is read in the Warmian Breviary printed in the year 1516 thus: The holy Gaudentius also a Chaplain, and companion of his preaching; is equally by the same fate and place consecrated a Martyr of Christ. how the body is said to have been redeemed. Gaudentius was brother to S. Adalbert in flesh and spirit. But concerning the death then inflicted on him the ancients transmit nothing; but say that he from his return from Prussia was made Archbishop of Gnesen, and took care that the body of S. Adalbert be redeemed, and then received it first at Trzemeszno and afterwards at Gnesen with honor. But by what manner the said redemption was done, most vary. Some assert that the ring of the Duke outweighed the said body: others a small sum of money prevailed: which are each interpolations, and perhaps invented by the poets.

[14] All the writers of Bohemian, Polish and Prussian affairs treat of S. Adalbert everywhere, also in the German language Wenceslaus Hagecius, Some things are given below from the Bohemian Annals. and Martin Boreghus in the Bohemian Chronicles, and Caspar Scutzen in the history of Prussian affairs. To all of which we remit the curious reader. Only below after the Acts we subjoin some miracles of S. Adalbert, which from the most ancient Annals of the Bohemians, and the said Chronicle of Hagecius the aforesaid Bohuslaus Balbinus excerpted, and translated into Latin sent to us, most devoted to our studies.

§ III Relics of S. Adalbert, various churches dedicated to him. Memory in the sacred calendars.

[15] The above mentioned Damalevicius, before the Series of the Archbishops of Gnesen, describes the city of Gnesen itself; To S. Adalbert at Gnesen the choir of the Cathedral Church is dedicated. whose, he says, Cathedral basilica, to the honor of the most blessed Virgin Mary taken up into heaven, was first dedicated: which, when restored to grace from the deformity caused by the fire brought by the Bohemians, or also (as others would have it) augmented in length, Martin the Archbishop had consecrated in the year of the Lord 1094; he assigned the major, mausoleum with relics, as they call it, choir to the patronage of S. Adalbert Martyr Archbishop of Gnesen… The Mausoleum of S. Adalbert Martyr, and Patron of the kingdom of Poland, Archbishop of Gnesen, is in the middle of the church outside the choir, with elegant and artificial cement and marble work elaborated to magnificence, surrounded by iron railings. The sacred remains of the same holy Prelate and Patron are contained in a silver ark of great weight, sustained by two silver Angels of no small mass. This gift to the Divine Martyr Adalbert the most pious King of the Polonias Sigismund III bestowed. The Mausoleum itself was constructed at the expense of the pious memory once of James de Sienno, Archbishop of Gnesen; and as the epigraph, sculptured on the left side of the Mausoleum, shows to those who read, was finished in the year 1486. On the right side these verses are sculptured.

Who gave the Pannonians to the faith, the Prutenians and the Poles, And had given the Bohemian realms before, With unequal life for such merits and blessed, Saint Adalbert, had been shut up in his tomb. The piety of James, surnamed Senno, did not bear this, And now built this work for the sacred bones.

[16] Three silver lamps hang before the sacred monument, which on feast days and Sundays are accustomed to be lit: very many other gifts, such as golden tablets heavy with most precious gems, offered from the vows of diverse, on more solemn days are accustomed to be hung up. The head in a golden case

gleaming with precious sapphires, enclosed, is accustomed to be shown to the people for kissing, at his solemn feast and at the Translation of his relics, and exposed to public veneration, by a Canon clothed in linen amice. These things there.

[17] But on the contrary the Bohemians contend that the body of S. Adalbert was brought to Prague: The history of the relics brought to Prague is given below and thus the above-indicated Jerome Camaldolensis in the Life of S. Romuald writes of the said sacred body: To Prague, metropolis of Bohemia, with great honor it is brought, and with a little place made of gold and precious stone, above the greater altar the Martyr and victim of Christ is worthily placed. The history of the translation is broadly described by Cosmas, Dean of the Prague Church, at the beginning of the second book of the Chronicle of Bohemia: from which the Lessons have been formed, which on the day of the Translation are accustomed to be read, and below are given with a more exact dissertation submitted from Prague by the mentioned Balbinus. We further ask both the Bohemians and the Poles not to take it ill, that all things as we receive them are simply narrated by us, without prejudice. without prejudice to any nation. Let both venerate the Saint Patron Adalbert, and glorify God in his Saint, and proclaim his holy virtues not so much by pious emulation as express them in themselves by Holy imitation. Both the Poles and the Bohemians celebrate S. Adalbert with solemn rite with Octave. Sacred cult in Poland and Bohemia. The Moravians in the Cathedral and diocese of Olomouc under the rite of a double of the First class. They add solemnity. The Silesians in the diocese of Breslau and the sacred Orders of the Teutonic Knights and Crucigers with the Red star. We have various elogies of the same S. Adalbert submitted to us from ancient Breviaries, and the Cracow Missal. Also a sequence with this beginning: The light of this day, with the celebrated memory of the Martyr of God shines, etc. All of which it suffices to have indicated, that the ancient traces of solemn veneration may not be wholly obliterated from the memory of posterity.

[18] Among the various churches built in his honor, S. Stephen King of Hungary, having heard of the slaughter of the Martyr, is transmitted by Damalevicius in the elogy of S. Adalbert to have first built a temple in his honor in the citadel of Esztergom. Temple erected to him by S. Stephen at Esztergom. But the Aachen Chronicle has these things: Of the temple of S. Adalbert, once excluded from the walls, now surrounded by them, on the adjacent rock the most sacred Caesar Otto III first laid the foundations, namely in the year one thousand, in which he celebrated Pentecost there. But Henry II, Duke of the Noricans, At Aachen by Otto III and S. Henry. Roman Emperor, finished the building, and there founded a college of Canonical institution. The tables of the foundation contain these things, in which the Emperor thus speaks: Since we know undoubtedly that it is pleasing in the sight of God, to institute the places of Saints, and to raise them on high in the hope of divine remuneration; for the remedy of our soul, and of our beloved spouse Cunigunde, namely the Empress Augusta, and also of our parents, when also for the confirmation under Divine protection of the state of our kingdom, the church in honor of S. Adalbert Martyr and Bishop, on the mountain adjacent to our Aachen See founded by us, with every liberty we endow, etc. In the year 1018, the 1st indiction, the 17th of our reign, the 5th of our Empire. Done at Aachen happily. Amen. These things there which to year 14 it belongs, the Martyrology of Aachen proves, where on the said day is noted the Dedication of S. Adalbert at Aachen. Noppius adds it is transmitted, and it is there transmitted to be the head. that the head of S. Adalbert was given by Otto III the Emperor to the said church, which when through various warlike tumults it had lain hidden, was first found in the year 1475 on 1 September in the presence of Frederick III the Emperor, the Apostolic Nuncio and many other Princes and Lords in this church, and with great solemnity was elevated. Among the sacred relics, which in the said collegiate church of S. Adalbert are accustomed to be publicly shown, in the seventh place is named the Head of the said Bishop of Prague and Martyr. We ourselves were there in the year 1668, and reverently beheld the sacred treasure of the Relics, and scrutinized the ancient monuments which remained in Mss. codices, and we also took care that some things from them should be copied, carrying with us an index of the said Relics, printed in Latin and German.

[19] S. Otto Bishop of Bamberg, in his pilgrimage to convert the Pomeranians, S. Otto of Bamberg dedicates churches to him in Pomerania, brought with him affection and veneration of S. Adalbert, and erected there in his honor various temples. Afterwards the people of Wollin with their neighbors of Stettin had fallen from the true religion of Christ back to the former paganism; but Andrew the Abbot in book 3 of the Life transmits, that the people of Wollin were converted back to Christ in this way: For while with games and dances, in the pagan manner, all the people were occupied, suddenly the fire of God fell from heaven upon the apostate city: and with such violence all the city began to burn, that no one could snatch anything of his things: but desiring only to save their souls, with swift flight they scarcely escaped the raging fire. At last indeed with their city destroyed by the atrocity of the fire returning, at Wollin a thing illustrious by miracle, they found the church of S. Adalbert, built there by his Apostle Otto in the center, on account of the scarcity of stones, firmly constructed of wooden planking, half consumed by the vapors of the flames: but in a wonderful manner the sanctuary, which by a humbler fashion, that is with a reed-roof, was covered, having underneath a linen cloth spread, to keep off worms from the altar, remained entirely untouched by the flames. With this great miracle seen, all the people resounded with the highest shout of exultation in praise of God; asserting without doubt that he was the true God, who in such violence of fire, which had even broken stones, could preserve unharmed a reed spread over his altar: and so Christian Priests being summoned, they did public penance; and with their idols wholly forsworn, and their city, as they were able, rebuilt, they submitted their necks to the yoke of Christ with alacritous devotion. These things are said to have been done at Wollin, from whose ruins afterwards Wollin was erected, on an island between the Baltic sea and Stettin; for whose reduction S. Otto once solicitous, having there a church of S. Adalbert with the faithful, at Stettin, with zeal zealous for the house of God, he visited; and after a solemnity of prayer offered there, he broke the altar of abomination, crumbled and cast it out; and having made the cleansing of reconciliation, he caused the fractures of the basilica to be mended at his own expense. These things there, nor do we doubt that he erected more temples to the honor of S. Adalbert: and perhaps elsewhere, for SS. Adalbert and Wenceslaus were of great reputation among those barbarians, as before the same Andrew had written. Concerning the churches near Danzig and elsewhere in Prussia, where he had been crowned with martyrdom, erected to him we have treated above.

[20] His sacred memory was inscribed, soon after his death, in many ancient Martyrologies, the Casinese, memory in ancient calendars. the Roman of Duke Altempsi, the Reichenau near Constance in Suevia, the Treves of S. Martin and S. Maximinus, the Cologne of S. Mary ad Gradus, the Liege of S. Lambert and S. Laurence, the Brussels of S. Gudula, and elsewhere with the Roman Martyrology and the others more recent, also monastic. The Translation is mentioned by the Ms. Florarium, Translation on 25 Aug. the Martyrology of Cologne and Lübeck printed in the year 1490, Greven and Canisius on 25 August. The Brothers of S. Adalbert, killed by the faction of the populace, when the Saint was about to return from Rome to Bohemia having departed from Italy; are called by Cosmas of Prague Sobebor, Spitimir, Bohuslaus, Porey, Czaslaw: whose bodies by Andrew of Libice the Prague Prelate, with the supplication of the whole kingdom, The bodies of the Holy Brothers in the altar. were deposited in the Prague altar in the year 1216, as even today may be seen, testifies the oft-mentioned Balbinus, who also has written that he himself was called Bohuslaus from one of them, and that the names of both this and the others as Saints are everywhere given to Bohemian infants: Their feast too is noted in Bohemian calendars, and the office of them to be recited is prescribed in the old Breviary of the Nuns at S. George, which however with the introduction of the use of the Roman Breviary has ceased. We find moreover in a Ms. of the Casinese library, a homily written in Lombardic letters of the venerable Adalbert Bishop and Martyr on the Nativity of S. Alexius the Confessor, Homily of S. Adalbert. in whose monastery at Rome he had lived a monk, and a Reading of the holy Gospel According to Matthew of this sort is indicated: Simon Peter said to Jesus: Lord, behold we have left all things, and have followed thee, what therefore shall we have? To the same homily are subjoined various miracles, by the intercession and merits of S. Alexius; wrought and perhaps described by the same S. Adalbert, about which on the natal day of S. Alexius, 17 July, it will be treated.

LIFE

By the author a coeval monk.

from the Ms. codex of Prague collated with various editions.

Adalbert, Bishop of Prague, Martyr in Prussia (S.)

BHL Number: 0037

By a COEVAL author FROM MS.

CHAPTER I.

Origin, education, studies accomplished at Magdeburg. Return to Prague.

There is a place in the parts of Germany, rich in resources, powerful in arms, and strong men, which the inhabitants a by the surname Bohemia call. in Bohemia The greatest part of this, caught in the error of unbelief, worship the creature for the Creator, wood or stone for God; very many however Christian in name only, live in the rite of the gentiles, to whom the matter of salvation becomes a cause of peril: yet some of the same people both believe well, and for the hope of future reward do good works. Therefore in those borders, where the most beautiful Religion of Christianity flourished, there was a man b by name Slawnik, powerful in honor and riches, most dear to his own for his love of justice and works of mercy. A great man among all the inhabitants of that land, with a father Slawnik rich and just most abundant in gold and silver, among the delights of the world a faithful c guardian of divine law, walking carefully according to the precepts of the Priests, dear to all the people, but especially a friend of the Poor. He took a wife worthy of his own lineage, herself full of honest manners, with an honorable and holy mother who by hearing the words of life thirsted more, and by doing the same did not fill her hunger, and was not delighted by the pomp of Matrons, nor by gold and precious stones; counting as of the least account all things which the foolish think the greatest. She was holy in manners, holy in speech, strong (as they say) in fasting, familiar with God in prayer, a mother to the mourning orphan, a most welcome sister to the pilgrim and the widow.

For these and similar things, in which they both flourished as virtues, for which reasons he is born, named Woythiech in baptism. the weak and the rich honored them, and especially the crowds of the poor honored them. Therefore when from so very noble a marriage a holy offspring was worthily to be born, among the magnanimous young men whom they had begotten, there was born to them a boy more beautiful than all, to whom afterwards in the bath of holy baptism was given the name d Woythiech, which name sounds "Consolation of the army."

[2] When this one was of unknown how great he was to be in the future, his parents spared his appearance; and on account of the excessive beauty which he had, they destined him for the world: but whatever of pious error or evil indulgence of the parents in this failed, he is destined for secular affairs, soon the sword of heavenly wrath, betrayer of the fault, corrected. For when they saw that the little body of the infant had grown by sudden magnitude,

and from excessive swelling his belly became larger than his whole body, and thus, with the pain increasing by the hour, danger was looming; he falls sick to the great grief of all: the parents are troubled, the father's tears flow abundantly, and the nurse tears her pale cheeks with curved nails; the brothers stand mournful, grief rages within the mother's heart; neither voice, nor spirit, nor color remains in its proper place. At length, at the very point of death, they flee to the pious and merciful Lord, and to her who, for human need, is accustomed to come to our aid more than all the Saints, placed on the altar of St. Mary, he recovers they call upon the Mother of the Lord. Thence they come to the church with great humility and dejection of heart, and placing the boy upon the altar of St. Mary, they vowed him to the Lord with a pleasing vow. These things having been done, the indignation of God was turned away, and with the swelling reduced, the boy was restored to his former beauty.

[3] The parents, however, who were the cause of this evil, led by penitence, he learns the Psalter glorified the Lord, who knows how to dispose the scourges of his wrath for the betterment of men. The boy, meanwhile, advancing in age and wisdom, when the time came, was instructed in Christian letters, nor did he leave his Father's house until he had learned the Psalter by heart. Then, in order that he might pursue the liberal studies, his Father sent him to Archbishop e Adalbert, who never departed in either character or life from what he taught in words. he is sent to Adalbert, Archbishop of Magdeburg. He then presided over the sacred city which in Latin is called City of Virgins, in Greek Parthenopolis. A city once famous among the peoples, and one of the great cities, when the first Otto wielded the royal scepter: but now, because of sins, f a half-ruined dwelling, and an unsafe harbor for sailors. At that same time there was Master of the Schools a certain Philosopher g Octricus, under whom a throng of youths and an abundance of books flourished, with learning greatly increasing. So that Archbishop, receiving the boy with great charity, at confirmation he is called Adalbert gives him Confirmation with the most holy chrism; and naming him by his own name Adalbert, he handed him over to the schools. The Spirit, his ever inseparable companion, was with him as he learned, and his talent, speech, and understanding flowed with a rich vein.

[4] Throughout the whole time of his scholastic studies he did not emulate those who work iniquity, nor did he stand in the counsel of those whose deeds were useless and whose dealings were childish; but as soon as his master, placed a little farther away, gave him opportunity, he devotes himself to letters and piety by hidden paths he fled to the shrines of the holy Martyrs; there, paying the vows of his prayers according to the measure of time, he returned again before meeting his master. At night too, that he might conceal his good work from human praises, he distributes alms: he went about to the poor, the weak, and the blind, offering them kindly consolations according to his means. But lest he should cease from the pursuit of good works, his father and mother gave him abundantly all the best things; indeed, offering gold and silver to his master, and whatever things were most worthy in the eyes of men, they bought the instruction of their dear son at a great price. But he, extending himself with unwearied course to every exercise of virtue, stood out as the most beautiful among his fellows. When the master was away, while the others diminished the labor of reading for themselves with vain games and jesting, he, tasting the honey of David's nectar, consoled himself with spiritual laughter: while they, eating their lunch in the corners of the schools, stole sweet morsels from the master, he, sending stealthy prayers to his Lady, obtained for himself an Angelic feast.

[5] Let us now see what virtues he had. Among others, he was most rich in holy simplicity. One day as he was going from the schools, one who was his companion on the way threw a passing girl down on the ground, and by way of jest threw him on top of her. The schoolboys run together, and with great laughter they wait to see what he will do. But he, simple and innocent, because he had touched a clothed virgin (O blessed Folly!) most truly believed that he had already married. Then, lifting himself from the unwelcome virgin, the innocent boy gave himself up to the most bitter lamentations, and continuously bedewing his eyes with a shower of tears, he said: "Woe is me, wretch" (and pointing with his finger at the contriver of the crime), "he has made me marry." These and similar things, full of God, the little child doing even then, fixed many eyes upon him, who marveled at his deeds and said: "God has blessed this boy with a blessing, who, still placed within the threshold of boyhood, rises so eagerly to every best thing! O thrice and four times blessed, if he shall fulfill these studies of humanity with all devotion, and finish the course of the undertaken work with a fitting conclusion!" But those to whom his father and his wonderful mother were known say: "It is no wonder if one so great is sprung from such parents: his father's justice flourishes in him, and the image of his mother's piety blooms in his rosy breast." How many years he studied is uncertain: but that he was very knowledgeable in secular philosophy, we all know. Whom the Lord, an eminent philosopher I believe, wished to study human philosophy to this end, that afterwards he might climb the mountains of divine wisdom with an easier step: or rather, as a little one, he had to drink the bitter things of the world, that afterwards, when made a man, he might drink in the sweet precepts of God with a more eager spirit.

[6] After this, the master of the schools h, enrolled in the Emperor's service, came to the royal court: and i the Archimandrite Adalbert, paying the debt of nature, had flown from this sea to the shores of heavenly blessedness. But his pupil, returns to Prague: revisiting his native land and dear kinsmen, took up the arms of Christian warfare under the Bishop of the sacred city of Prague, first by name Tetharatus. And not long afterwards a most grievous illness began to seize that same Bishop, and his last day came to close his life with a detestable end: for in his last breath, while yet a great part of his soul remained, he related this little tale with a feeble voice to those standing by, of whom that young man was one: k "Alas for me! What sort of man I was, and how different from the one I should now wish to be! Alas, wretched me! I have lost my days, and there is now no fruit of penitence anywhere. I am undone! Where now is my error and my empty riches? O flesh, putrid food for worms! Where now is the glory and beauty of your vanity! You have deceived me, deceptive world, promising me long years: and behold, by the sword of unexpected death I have badly slain my soul! he is present at the Bishop's dying, who fears greatly, But my crime would somehow be venial with the pious Lord, were it not that the crimes of the people committed to me are added to the heap of my miseries: for pleasures and desires were to them instead of law, nor did I restrain the raging, nor could I restrain the people willingly perishing, who even today know nothing beyond what the finger of Satan has written in their hearts. Woe is me! that I was silent. This is what pains, and will pain forever. For behold, a victim of dire death, I go straight to hell, where my worms will not die, and my fire will burn for eternity and beyond." Thus he spoke, and quicker than said he fell asleep, and there was great lamentation over him. he does penance, But all feared with a great fear, but above all the young Adalbert, who in these days had been a luxurious soldier; that very night, clothed in sackcloth and sprinkling ashes on his head, he went around to the individual churches, liberally distributing to the poor what he had, and commended himself and his cause to the Lord with prayers. But already some even then with silent promises, and some with public speech, promised to him the honor of the Episcopate.

ANNOTATIONS.

Adalbert in the Archbishopric of Magdeburg: whom Life 2, no. 6, indicates was transferred from the school to the King's Chapel: which seems to have been to him a step to the Episcopate.

In the year 968 Bishop Dithmar consecrates churches which in many places had been built by the faithful to the praise of God: and by baptizing the pagan people, he makes a great number faithful to Christ; and not many days later, namely in the year 969, on the 4th day before the Nones of January, released from the bonds of the flesh, he brought back to Christ the talent committed to him a hundredfold. Dubravius too finds no fault in him. But Hagecius writes under the year 969 that he died as an exemplar of all virtues with great mourning of the Bohemians. Aeneas Silvius calls him "distinguished by the reputation of sanctity."

CHAPTER II.

Episcopal dignity: exercises of virtues.

[7] After the death of the Bishop, an assembly of the desolate people was held not far from the city of Prague, together with a the Prince of that land: and a diligent inquiry was made as to whom they should put in his place. But all answered with one mouth: He is elected Bishop of Prague, "Who else but our native Adalbert? whose deeds, nobility, riches, and life agree with honor. He knows best the path he himself should walk: he also will prudently administer the leadership of souls." On that same Sunday, when this election was made, a certain man, seized by a most powerful demon, is said to have been carried into the church where the Episcopal see is: and he began openly to confess his evils, of which he was conscious. Then the Ministers of the Lord's Table came together, praying for him, at that time proclaimed a Saint by the demon: and pursuing the enemy with sacred words. The most impure demon cried out through his mouth, saying: "What have I to do with you? Have you come to cast me out of this dwelling? But what good does it do you to hurl empty words? I greatly fear him who is about to sit in that seat: wherever I see or hear him, I dare not stand." And immediately the demon, foaming, muttering and horrid words

redoubles; and gnashing for a long time with dreadful teeth, at last went out, the man being made whole. On the next day before sunrise there came a messenger saying: "Yesterday Lord Adalbert was, by public consent, elected Bishop." The people run together with the Clergy, glorifying and giving thanks to the Lord, because willingly or unwillingly the wicked spirit had confessed his election.

[8] Meanwhile, returning from the Saracen b war, the Imperial Majesty, namely Otto the Second, came to Verona: whose hand was strong in battle, in a small body the greatest virtue, an Augustus better than his good Father, and, as fame recalls, a most Christian Caesar in all things. He receives the pastoral staff from Otto II: The same, then at once victor and vanquished, had come hither to gather his soldiery, wishing to go avenge the losses of victory, but not knowing that c death was striking him close. To him, then, the Bohemian company proceeded, bearing an embassy on behalf of the Duke, and offered the elected Bishop, asking that the popular election be confirmed by his hand. Not less the Emperor, acquiescing in their worthy petition, gives him d the pastoral staff; and sent him to e the Archbishop of Mainz, whose suffragan he was, He is consecrated by the Archbishop of Mainz. 28 June to be consecrated Bishop. Having been consecrated on the feast of the Friends of Our Lord Jesus Christ, Peter and Paul, with a great retinue he rides into his sweet native land. But the horse on whose back he sat did not go in the manner of snorting horses, nor did it walk with swift courses, nor did it bear bridles gleaming with gold and silver; but held at the mouth by twisted hemp after the rustic fashion, it walked according to the will of its rider. They came to the holy city of Prague, where the beloved Duke f Wenceslaus once held the Kingdom, out of reverence for St. Wenceslaus, he enters Prague on foot: and eminently led his life in the service of God, and afterwards, consummating noble martyrdom under the sword of his impious brother, proves his merits by manifest signs and enormous miracles even to this day. There then that new Pontiff, loosing the bonds of his feet, entered the City with bare foot: hence, with humble spirit and contrite heart paying the duties of prayer, with great joy of the citizens he took his seat upon the Episcopal Chair.

[9] Moreover throughout all the days of the Pontificate of his Episcopate he was piously and faithfully serving the Lord, but with much and g unprofitable labor exercising the rule of Christianity among the people. He distributed the Ecclesiastical goods in equal division into four parts: he distributes ecclesiastical goods into four parts: the first part for the necessities or ornaments of the church, the second he assigned for the conveniences of the Canons, the third he spent on the ranks of the poor with flowing compassion; the last little sum of a part he kept for his own uses. Moreover, on every feast day he calls many poor to the works of mercy, ministering to them what was necessary from abundant plenty. Likewise on daily days h twelve he was accustomed to have, whom in honor of the Apostolic name he satisfied with food and drink. Rarely, moreover, outside of some feast, did the midday sun see him eating; and never midnight indulging in sleep. The little bed stood stiff with tall feathers and purple, feeding the eyes of men by day; he sleeps on the ground or in a hair-shirt: but at night either he had his brother Gaudentius, or one blind from birth or another (besides these three, joined to his own bedchamber by the most friendly intimacy, and himself a third, no fourth rested in one house); but to himself the bare ground or a light hair-shirt, and a stone for the support of his head, gave sleep. Never with a full belly does he go to sleep; he fasts strictly: and before his sleep was completed, he rises to the banquets of his accustomed prayer. His body and the incitements of the body he had worn down with the sharpest fastings, nor did he ever wish to give his soul to any pleasure. Little rest for his eyes, and no pardon for his exhausted feet.

[10] He had also visited the prison and those placed in the prison, of whom there was a long series and an infinite throng. To no one was his own house more known than his how to visit captives and the sick: was to him — who, by what name, and in which part an infirm person lay, or how many heads the revived life of health would restore, how many the fatal hour would send to death: after the pious services to all of whom, if it was seed-time, he ran down to the fields; and, the sowing completed, he rejoiced that he had labored with his own hands for what he lived on, he labors with his hands:. Hence the intrepid traveler was present at the sacred buildings more often, as an importunate suppliant knocking at the heavenly doors of the Lord: now with long bendings of the knees he prolongs his prayer, now with sighs of the heart he waters it with a great flood. From Compline until Prime he is silent: From Compline until Prime no word went out of his mouth, and in the likeness of monastic profession he keeps nocturnal silences. After Prime he gives his efforts to Pastoral causes, listening carefully to what the pilgrim and the widow wailed about concerning the plundered poor. then he hears the poor, pilgrims, widows, But when he was free from external care, until the celebration of Mass he uses the converse of David, speaking no word to a man, so long as he stood vested at the Lord's table, and sacrificing the Angelic bread upon the Holy of Holies. After the works of his hands he labored, or with his dear Chaplains tasted the food of sacred reading. he gives the rest of his time to piety: With these leisures he used to lead his long day, with such occupations his whole night: these were his ways, this his pursuit, this was the goal of living.

[11] After Compline, when he was lying down to his accustomed prayers, a certain poor man, to whom an impious robber had left nothing but life and limbs, he gives a pillow to a wretched poor man: beat upon the doors of the temple with wretched howls. When this was heard, since none of his distributed goods remained, he began to ponder more curiously what he could give him; and when nothing else occurred to him, entering his bedchamber, he took from there the only thing he had, a silken pillow; pulling off the silk from it, he scattered the feathers here and there through the house, then running back to the cry of the prostrate beggar, he folded the empty purple into folds; and sending it out through the holes of the joined doors, with this abundant gift he filled the poor man's hand. The author of this theft being unknown, and when the steward of his house wished to inquire rather harshly into this among the servants, he forbade him, saying: "By no means has an enemy done this, but perhaps one who was needy has taken it for supplying his need."

[12] Amid these holy works he did not cease to rain the words of preaching, nor was he willing to be good for himself alone, nor to be a sharer of heavenly joys except with many; thus seeking the high, so as not to despise the lowest things of his neighbors; thus conforming to the lowness of his neighbors, he delivers useful sermons, that he might not cease from seeking the high. With individual compassion a neighbor, and suspended above all in contemplation, he knew how to preserve the art of discretion, so that in him there was both mercy justly counseling, and discipline piously raging. But they, relapsing with contrary will to carnal sense, were unwilling to follow the good Pastor: and opposed to carnal men, for in a new way, when they had been fed with heavenly goods, they were being filled with the dregs of sins. He pressed on to fortify his folds with spiritual helps: they hastened to destroy what he had made by diabolical assaults. He was preparing to free the people from the captivity of demons and vices: they did not cease to bind themselves more tightly in every sin. The Bishop therefore saw that they hastened in every way to go against the divine laws: whose sins he bewails, he saw that with hardened heart they were meditating to fulfill all great and novel crimes against the Lord: he saw the arms of the best government frustrated, and that he was harming himself rather than profiting the people. He therefore bewails the sin, and with most bitter mourning pursues the losses of the lost nation; at last he thinks it better to leave, than to lose his effort on a blind and willingly perishing people. Which is said to have been done chiefly for three causes by those who learned the order of this matter from his own narration. The first and as it were primary cause was on account of the several wives of one man, the second on account of the detestable marriages of Clerics, the third on account of the Christian captives and slaves, and he grieves that Christians are sold to the Jews. whom a Jewish merchant had bought with unfortunate gold, and the Bishop had not been able to redeem all of those purchased. In sleep also the Lord appeared to him, rousing him and commanding him to rise from his slow sleep. To whom he said: "Who are you of such imperious authority, or for what reason do you command me to break my rest?" He answered: "I am Jesus Christ, who was sold, and behold I am sold again to the Jews, and are you still snoring?" He, awakening, pondered in his heart in silence what this vision meant: he brings in a companion to solve the little question, an elegant man, Willicus. This one held the honor of Provost over the others, this man the most holy man made a sharer of all his counsels: to whom, when he set forth his vision, that most gentle hero answered in his own words and thoughts: "When Christians are sold to the Jews, Christ himself suffers this sale, whose body and members we are, by whom we are moved and exist."

ANNOTATIONS.

CHAPTER III.

Journey to Rome, Monte Cassino, and to St. Nilus. Monastic life at Rome. Miracles.

[13] The holy Bishop weighing these things in equal balance, and drawing long sighs from the depth of his heart, feared to stand longer, and so, taking counsel of his grief, he came to Rome, and asked the Pontiff a of the Apostolic see, with groaning complaints, what he should do in so great a peril to himself and his people. he seeks Rome, "The flock committed to me," he said, "will not hear me, nor does my speech take root in them, in whose breasts the rules of demonic servitude reign; and it is a region where instead of what is just the strength of the body, instead of law pleasure dominates." To these things the Apostolic one said: "Son, since they will not follow you, flee what harms: for it is worth the effort, if you cannot bear fruit with others, at least not to lose yourself. Wherefore by my counsel take for yourself the leisures of contemplation, and sit among those who lead a quiet life in sweet and healthful studies." Thus, as it were animated by a divine response, he determines to abandon the Episcopate, since he longed with burning desire for the future joys of the Saints, he determined to leave his native soil and the peoples better known to him: he wishes to go on pilgrimage for the Lord, and as it were to lead his needy old age under another sun. All hard and harsh things seemed sweet to him for his beloved Jesus: to suffer narrow poverty for the rich Christ was not so much labor as an enormous love. After this deliberation of his mind, he gives great alms. he distributed silver to the poor

liberally, emptying the Episcopal Treasury.

[14] In those very b days the Empress Augusta Theophania was at Rome, c the mother of him who now reigns, the third and, by God's help, greatest Otto: From the Empress Theophania, money offered, he distributes to the poor: whose pious care with the foremost Men regarding the poor, and most sincere love for those well seeking Christ, was well known. Having learned this, that he, an exile for the sake of prayer, wished to go all the way to Jerusalem, she caused him to come secretly, and had him take as much silver for travel provision as young Gaudentius could barely lift, which on the very following night he faithfully distributed to the poor; and spending everything down to the last denarius, he retained nothing for himself: then, sending his servants back to their native land, he changes his habit, and buying an ass for carrying burdens, took up the holy journey with three brothers in number. Having therefore in mind to visit the sepulcher of the Lord at Jerusalem, about to go to Jerusalem, he turns aside to Monte Cassino: he came to Mount Cassino: on whose summit sits the monastery, which in this place the most blessed Father, flower and glory of monks, d Benedict first began to build: there also, as the honeyed mouth of Gregory sounds, he spent the last part of his life; and with his finger wrote down a pattern of true religion for all who wish to live piously in Christ. Here then, although he had not been recognized, nevertheless, with the Lord providing for what was to be, he was honorably received in hospitality. After a few days, when he wished to continue the journey he had begun, the e Abbot of that place came to him, and with him quite f distinguished men, bringing these counsels as from a divine citadel: and there it was fitting to remain. "The way," they say, "which you have taken for the sake of acquiring blessedness, is far from the straight way, and from that which leads to life: to be free from the perplexities of the fleeting world belongs to a great soul, but to change places daily to new ones is less praiseworthy; for as the inconstancy of the wintry sea is an evil to sailors, so wandering from place to place threatens danger to its followers. But to stand in one place, and to enjoy supernal visions more freely thereby, not we, but the precepts of elders, and the examples of strong men tell you." This counsel the provident hero, receiving it as if divinely given, decided to put there an end to his labor and wandering wandering.

[15] As he was thinking these things, the Lord frustrates him, wishing to put off the desires of his beloved man somewhat, so that what now were first bitter and prepared with labor, should afterwards be so much sweeter. For when he wished to live there by the monastic rule, suddenly a horrible word pierces his astonished ears: "It is well," they say, "that you stand with us, here put on the monastic habit, here lead a life pleasing to God, you can also consecrate our churches built with new work, g since you are a Bishop." Which when the hero heard, but, recognized as Bishop, already long troubled within himself, he returned these things with anger dictating: "Do you take me for a man or an ass, that when I had ceased to be a Bishop with the care of my sons removed, I should now consecrate your houses under the name of Bishop?" No delay: he goes down through the slopes of the mountain, and as if after a two days' journey, he proceeded to the great man h Nilus, he journeys to St. Nilus: whose noble merit in the monastic order shines like a new Lucifer in the ethereal vault: under whom as leader and master of the divine art a very great band of disciples fought for God. But all these, seeking their livelihood with their own hands, lean upon heavenly desires according to the rule of our holy Father Basil. Led by this fame, he approaches the holy old man, and on bended knees poured out tears for a long time, seeking from him answers and friendly consolations. Lord Abbot Nilus, looking upon him, already at the first word knew of what merit he lived in the sight of the Lord: who even to this day does not remember having seen any young man so fervent in the love of Christ. he is not admitted to the monastic life. "And I would have received you, sweet son," he said, "had not this reception been likely to harm me and mine, yet in no way to profit you. For, as this habit, beard, and hair testify, I am not a native, but a Greek; but the land, however little, which I and mine dwell in with me, belongs to those whom you rightly flee; if, as, God willing, I would greatly wish, you should dwell together with us, they will take away what is theirs, I with my dear sons will be wholly expelled, you will be more uncertain about an uncertain matter. Rather, accept a Father's counsel, and go back to the city of Rome from which you departed: where when you have arrived with a good Angel guiding you, but sent to Rome with letters, greet Lord Abbot Leo, most friendly to us, on behalf of me and all of us, and carry our letter in these words: either let him keep you with himself, which I prefer, or if it seems difficult to him, let him commend you by my word to the Abbot of St. Saba."

[16] Strengthened by this hope, he returns to the sacred citadel of cities, the mistress and head of the world, Rome; from there, diligently inquiring over which monastery Abbot Leo presided, he was brought by the people pointing the way to the threshold of the Saints i Boniface and k Alexius. from the Abbot of SS. Boniface and Alexius, After he entered, and opportunity of speaking was given with the Abbot, he offered the greeting and the letters that Abbot Nilus had sent. These having been read, as from long practice he had been taught to prove the spirit before receiving him, with shrewd art he explores everything. First he began to feign indignation: with averted face to investigate who he was, with what mind endowed; predicting harsh and hard things to him, and searching all the secrets of his mind with sagacious wit. But the just man, tenacious of his purpose, neither could the man's harsh answer break him, nor could the threats of coming temptations recall him from the will once seized. But Abbot Leo, when he was able not only not to turn him from his purpose, but even by predicting hardships to kindle him more, promises that he would receive him: at the judgment of the Pontiff, he determined also first to meet with Lord Apostolic along with the humbled Bishop, so that whatever was to be done, the sentence of so great a Father and the counsels of his Cardinals might deliberate. After these things, he is clothed in the monastic habit, all things being duly done, on the day on which the Lord washed the feet of his disciples and wiped them with a linen cloth, that Bishop received the monastic habit. On Holy Saturday, when the baptized catechumens are loosed from their criminal bonds, the cowl hanging from his head was also loosed. Thence according to the custom of the rule, joined to the number of the Brothers, he began more ardently to desire to seek Christ with a narrow path. Two of the Brothers who were with him, seeing already that he wished to make himself a monk, with shield not well cast aside took flight; but Gaudentius alone, with his brother Gaudentius. remaining by the example of the constant man, followed the blessed man in the monastic life and in the praiseworthy conversation: who, also a double brother to him in flesh and spirit, from infancy always clung as a most faithful companion.

[17] But he himself, walking in all obedience and humility among the Brothers, is girded as an intrepid recruit against the wars of tempting vices. he fights against temptations by laying them bare: In his thoughts always fleeing to humble confession, he did not cease to lay open the secrets of his shaken mind to spiritual men: but with the shower of temptations ceasing, he flowered into a new harvest of virtues, and after the victory over vices he suddenly shone brighter. He went forth therefore as shining light, and grew unto the perfect day. The obedience that his Abbot gave him was of this sort, that he should carry water on his shoulder to the kitchen of the Brothers and for service uses; he also performed a similar service in washing their hands: he carries water to the kitchen and washing place: thus he rejoices to serve all the Brothers. Nor meanwhile does the jealous enemy delay, now in open war, now with hidden snares about to attack the man of God: and when he was carrying earthen vessels, now full of water, sometimes of wine; the aforesaid enemy with crafty cunning prepares a fall; and, causing them to be broken into parts and scattered, begging pardon when the vessels were broken by chance: he flooded the face of the holy man with great blushing. When these things happened many times, and he so many times asked pardon with body prostrate; at length God, the avenger of that confusion, looked upon these affairs: for on one of the days, when he was about to bring wine to the table of the Brothers, stumbling with his foot, he himself fell upon the vessel, and the vessel fell upon the marble stones with a great crash. he falls, the vessel left intact: From afar the Father of the monastery and all the Brothers in order heard in what way that hero fell; not knowing that a most prosperous adversity accompanied this fall: for thus the vessel is found whole and the value of the wine not diminished, as if no fall had taken place. Likewise a certain noble l woman entered this monastery for the sake of prayer, signing bread he heals the sick matron: and when she was ordered to make charity there, she declares that now for seven years she had not tasted bread: but he, recognizing that this habit of abstinence had stuck to her on account of infirmity, bringing bread, impressed upon it the sign of the saving Cross; and then setting the same before the dining matron: "In the name of my Lord Jesus Christ, daughter," he said, "eat bread; it is not lawful for you to violate the holy charity of Christ: for for his love you have been ordered to take this little lunch." At this word the believing woman, tasting the gifts of the bread, returns with thanksgiving to her house; thenceforth using common food, she tells her fellow-citizens that a new thing has happened to her, and the voice of all glorifies the Lord God. by touch he drives out fever. Nor is it to be passed over, how a most atrocious pain of fevers began to vex the daughter of a certain John, who is now known to be Prefect of the city: whom when the man of God touched with his most sacred hand, every languor of her body departed at his command.

ANNOTATIONS.

CHAPTER IV.

Return to the Episcopate. Monastic life resumed at Rome.

[18] But the Archbishop of Mainz, seeing the flock of the blessed Prelate going without a Pastor, sent legates with letters, through whom he urges Lord Apostolic concerning the return of the holy man; and there was held at Rome a Synod for this cause, and a great dispute arose on both sides, with the Archbishop of Mainz pressing, on the one part of those who feared to lose the monk, on the other of those who sought their Pastor with authority. And when both parties had contended long with opposing opinions, at length the uncertain victory was scarcely won by the primate b of the envoys. This same primate was brother of the Duke whose land the Bishop who was being demanded had presided over. Then the Apostolic one, sent back to the Episcopate by the Pontiff, moved not so much by will as by the right of God, answered thus: "We give back what they justly seek, although the sons have already degenerated from their good Father; and we give with this law, that if they hear him, they may hold him with the blessing of God, and make a hundredfold fruit under him: but if they refuse to depart from their accustomed iniquity, let our man here without peril to his head avoid the companies of the wicked." When he had said these things, the synod ended, and the assembly dissolved, each returned to his own house. The legates depart, he is received with great joy: the Monks sad, but with glad spirit and great exultation: and when having accomplished the journey he came to Prague, every age and sex go to meet him, and, as it were, with great joy received him: they give their hands, and promise to amend (as those who rejoiced exceedingly at his return) their former life most fully according to his precepts.

[19] But a little after, a slothful softness began to overtake them, and, the preachings neglected, they fell into every wickedness: for, prevented by the memories of their old vices, they relapsed into the carnal part, and the pastoral labor and the diligent care of the good Pastor perish. Amid these things a sorrowful and wretched crime arose. The wife of a certain nobleman was publicly accused of having committed adultery with a Cleric. When the parents of the dishonored husband, after the barbarous manner, sought to decapitate her, she fled through the swift breezes, until by voice and running she had come to the desired Bishop. He places the adulteress fleeing to him in the monastery: But wishing to free the woman from their hands, he shut her in a monastery of holy women, which by name and veneration of St. George was consecrated and surrounded with the firmest walls: but the key of the Church he faithfully commended to the custodian, believing that the woman among women might have consolations of grief, and under the defense of the altar, the security of life. He also wished to take the crime upon himself, so that, as the author of the wickedness, some great thing might be done it is believed so that, namely, for the fruits of penance either he might save her life, or both might die by a like command: by which will it is plain that he was demanding the crown of martyrdom. lest he betray her, And he would indeed have accomplished what he willed, had not the provident Lord Provost Wiollitona prevented him. Meanwhile the impious hand, preparing the sword and death for the hidden woman, burst into the Episcopal court with armed soldiery: he willingly offers himself ready to die: with threats and defiant words they seek the Bishop, who wished against divine right and legal justice to defend an adulteress: which he, being at leisure for divine contemplation, when he perceived with his ear, as it were at the hour of divided night, he broke the silences with a verse spoken, and went out of the temple in which he was shut up; then, giving the kisses of peace to the brothers who were with him: "Farewell well," he said, "and for me, wretched, bear pious vows to Christ." Then wholly burning with the ardor of martyrdom, with no less eager desire and course than one who flees an enemy, he willingly came upon the enemy: and walking into the midst of the band with intrepid step: "If you seek me," he said, "I am present." But one of them, whose will was ever more leftward; answered for all such things with his mouth: "A vain hope of martyrdom holds you, and the noble glory of death. This holiness surely errs, but in vain. which wishes to become our sin: your will shall not be fulfilled; but something else will be done which will cause more pain: for unless this harlot is given back to us quickly, we have your brothers, on whose wives, offspring, and estates we will avenge this evil." While the raging messenger rattled these things against the Bishop, behold a corrupt-eared traitor is present, who, picking them out secretly from the band calls them, and offering himself as guide of the way, reveals the house in which she was shut up and its custodian. The custodian truly being seized by them, the adulteress betrayed and slain, now with threats, now with friendly addresses, is long tested to return her into their hands: at last terrified by fear of death, he thus betrayed the woman committed to him to the bloody enemies. That unfortunate one is torn away, although she had vainly seized the altar, and by the hand of her husband was commanded to undergo capital sentence: which when he, as a just man, refused to do; under the sword of a worthless slave she was beheaded, paying with her head the penalties of a body ill-used.

[20] When with these and greater studies of popular wickedness the Bishop's word of teaching could not contend, he returns to Rome and to monastic life: the good Pastor weeps, because he saw no signs of salvation present in the sick flock. Hence wishing to close his eyes to the evils to follow, he revisits the walls of sweet Rome, and exchanges the pastoral reins for the ship of the monastery. At his return the sacred colleges of the monastic people rejoice together, and enjoy equally the love and usefulness of his holiness. All loved him, but above all his Abbot, who had placed him over all cohorts of Brothers after himself. But he, content with all vileness and extremity, by how much he was greater, by so much he showed himself inferior to all: by how much he was rich in spiritual riches, by so much he desired to be small, poor, and despised in the eyes of men. The Abbot and his Brothers say of him that in every virtue he was perfect to a nicety, and outside the monastery he was truly a Saint. Thus from day to day ever new and stronger than himself, he had flown to the heights of divine contemplation like the chastest turtledove. But the Lord, wishing to show his servant of what merit he lived in his sight, shows him in a vision two orders in heaven: one in purple, the other in snowy garment, to whom under different appearance was individual merit and proper reward; to both however food and drink was perpetual praise of the Creator: and a voice came to him, "Between both is your place, the banquet of the table, and most fitting honor." When he explained the vision of this matter to his Abbot, not of himself, but as the most holy Paul narrates the mysteries of his revelation about another man: "I know," he said, "a man of this sort, to whom the Lord through a vision showed such things, and promises to give these very things."

[21] He understands in a vision the place of heavenly glory: At this very time Otto the Third, King of the Franks, fairest offspring of a fair Caesar, was making a journey to Rome: for, his boyhood years being run, when already he was blooming with the first, as it were down, of a beard, time and virtue greater than his years demanded for him the Imperial dignity; for Rome, since it is and is called the head of the world and Mistress of cities, alone makes Kings rule; and since it warms in its bosom the body of the Prince of the Saints, rightly ought it to establish the Prince of the lands. 2 Cor. 12. 2 In those very days the supreme c Pontiff, seized by a most sharp fever, released his body to earth, his soul to heaven, each to its beginning. But King Otto, crossing with much soldiery the snows of the Alps, pitched his royal camp near the sacred city of Ravenna. There letters with messengers came to meet him, which the Roman Magnates and the Senatorial order sent: first they announce that they desired with all their inwards his arrival, as if not seen through the whole time since his father's death, and they promised to await him with due fidelity: then they announce that in the death of the Lord Apostolic no small portion of inconveniences had come upon both themselves and them; meanwhile John XV being dead, and they seek the royal decision as to whom they should place in his stead. There was then in the King's Chapel a certain Cleric named Bruno, eminently learned in scholarly letters, and himself bearing royal blood in his race; of great talent, but, what was less good, and Gregory V being created, of very fervid youth. Him, because he pleased the King, elected by the elders, Willigis the Archbishop of Mainz and his Colleague Bishop d Adelbald brought to Rome; then, honorably received by the Romans, the Bishops ordained for this purpose e proclaimed him with Apostolic honor. The King also coming upon him is received in excellent Roman fashion; he speaks at Rome with Otto III then with the great joy of all he attained the height of the Empire. With the chiefs the lesser ones of the city rejoice, the hosts of widows exult with the afflicted poor man, because the new Emperor gives laws to the peoples, the new Pope gives laws. In these times that most Christian Caesar, who about the servants of God always had the greatest zeal and diligent care, frequently conversed with St. Adalbert, and held him as familiar to himself, willingly hearing whatever he said to him.

ANNOTATIONS.

CHAPTER V.

Last return to the Episcopate. Instruction given to Otto III. Departure to the Poles on account of the savagery of the Bohemians.

[22] With Willigis urging insistently But Archbishop Willigis, singing the old complaint, urges Lord Apostolic about the return of the holy man: he redoubles vows upon vows, and insists in every way that he be brought back: in the Apostolic synod also, reviewing the testimonies of the canons, he cries in the presence of all that he asks just things, that it is a sin that individual Churches are married, and Prague alone is widowed of its Pastor. He said he was asking just things

of those requesting — "lend a benevolent ear, give the Church her husband" — he was petitioning with a free mind. Again from the journey on which he had turned toward his native land, he did not cease with continual letters to reiterate the same thing; nor did he desist until Lord Apostolic promised ordered to return, that he would do what he wished. But the man of God was saddened, because he was compelled to leave the monastery: for he had foreknown that no one could turn the people, to whom he owed pastoral care, from their evil way. But this greatly consoled his sad mind, he departs with great sorrow: that if he could not produce worthy fruits in the souls committed to him, he had been sent as a preacher to outsiders and the unbaptized. Therefore leaving the sweet monastery of the Brothers with many tears, he set out across the Alps with Bishop Notherius, a man of supreme discretion.

[23] And when they had made a journey of nearly two months, they came to Mainz; where the Emperor, having returned from Italian shores, was tarrying; with whom the man of God stayed a good time, because he was very dearly familiar to him, and night and day alike clung to the imperial Court or Chamber as a most friendly chamberlain. This, however, was not as if captured by any love of the world, but because he loved him, and wished by sweet words to kindle him to the love of the heavenly Country. At Mainz he instructs the Emperor: For by day or night, when the crowd gave place, he approaches him with holy addresses; teaching that he should not think himself great because he was Emperor, that he should consider himself a man, about to die, dust, from the most beautiful rottenness and food of worms; that he should show himself a husband to widows, that he should show himself a father to the poor and orphans, that he should fear God as a just and strict judge, love him as a pious giver of pardon and fount of mercy, carefully weigh how narrow is the way that leads to life, and how very few they are that enter by it: to the well-doers he should be a companion through humility, against the vices of delinquents upright through the zeal of justice. Joining many things to this manner, he admonishes the dear son to despise the goods of the present life, to desire the choice of eternity, he performs most humble services to the courtiers. to seek things that will abide, to place no trust in temporal and transitory things. Serving with slavery all who were in the royal house as if a slave to all; thus he handles with his hands their vilest things, and with all humility performs their services; at night also, when they had snatched some sleep, it was his care to arrange their footwear. From the doorkeeper up to the Prince of the Royal house, he washed all their hose with water, and when the filth was cleansed, restored them to their place. In this manner he did very many services in the chamber, and by how much each was the vilest, by so much more willingly did he minister it for humility. But the author of this service long lay hidden unknown, until a certain Wolpharius, an Imperial minister and beloved chamberlain, betrayed the holy thief.

[24] He also saw there one night a dream which was of this sort: he thought he was going to his brother's court, and in the middle of the court was standing a house, whose structure was delightful in appearance, the walls and roofs of snowy whiteness, inside two beds, one for him, the other assigned to his Brother, each indeed as was fitting, bearing much honor; but his little bed far surpassed all the glory of the other, wholly clothed in purple splendor and silken ornaments, at the head beautifully wreathed with a cloth of golden warp, a vision had in sleep and up at the head was written in golden letters: "This gift does the daughter bride give to thee." When he set forth the order of this vision narrating to some, "See," they said to him, "that with Christ the Lord favoring you will be a Martyr. The King's daughter, who gives you royal gifts, is the Lady of heaven, the most sacred Virgin Mary." Hearing this, he was made most glad in spirit, and entering the chamber of his heart, he is called to martyrdom, he gave thanks to the Holy of Holies, the Lord of Angels, and omnipotent Christ: then he adores with bent neck and the jubilation of a rejoiced mind the Mother of graces, who sits next to the King's throne: "Glory to thee," saying, "Virgin star of the sea, who, as a pious Lady, have deigned to look upon me, thy most humble servant."

[25] At this very time he went to Tours, seeking the aid of the holy old man Martin; nor did he pass by Fleury, which has merited to place in its bosom the most blessed body of the Confessor Father Benedict, he makes pilgrimage to Tours and Fleury, where also who he is the Lord granting it many thousands of celestial miracles attest by the sight of the blind, the walking of the lame, the hearing of the deaf. Fed by the sacred converse of these two most dear Fathers, with glad spirit he returns to the imperial dwelling: from there, bringing to light what was in his mind, what, God willing, he wished to do, he began to have a familiar last discourse with his beloved Caesar. Ending the conversation, they offer the kisses of peace, and he goes off toward Bohemia: and with not a little sorrow they separate, embraces never again to be joined: the holy Man therefore, committing much his dear life to most dear Jesus, according to the decision of his Archbishop, began to go to the apostate nation. He himself knew that they would not obey his counsel; but lest he be disobedient, he preferred to fulfill the journey commanded: this also gave his mind great hope, that if not among his sons, but on account of his brothers and kinsmen being slain he could gather gains of souls among outsiders and barbarians. For there were many nations round about, through whom he could either bring to himself martyrdom, or to them the grace of baptism. But this most wicked nation, to which he was compelled to return, had carried out a great crime in hatred of his name. For they laid low his parents, noble and distinguished men, with wretched wound: b his brothers and his brothers' sons, the males along with the innocent females, all they condemned by a most savage death: their cities too they devastated with fire and sword, and reduced all their goods to captivity. But one of his brothers, while these evils were being done at home, was outside on an expedition of the Emperor with c Boleslaus Duke of the Poles. But that Duke, for love of the holy Brother, consoled him with great promises concerning the lost wealth. he turns aside to Boleslaus Duke of the Poles: Therefore, thinking that the return was closed to him because of these crimes, that most holy hero did not wish to frustrate his approach: but turned aside to the aforesaid Duke, because he was most friendly to him; and sought to explore through his d envoys whether they wished to receive him.

[26] When this was done, they sent back to him in return with great indignation words full of wrath and fury, saying: "We are sinners, a people of iniquity, a stiff-necked nation: you are holy, a friend of God, a true Israelite, suffering repudiation from the Bohemians, and you have all things with the Lord: such and so great a man the cohabitations and companies of the wicked do not bear. And yet, whence this kind, that a Bishop so often repulsed, so often cast away, should seek out not one but diverse nations? We recognize, we recognize," they repeat, "what under the color of piety this holiness rings deceitfully. We do not want him: because if he comes, he does not come for our salvation; but to punish the evils and injuries which we have done to his brothers, and which we are glad to have done: there is none who will receive him, there is none, even to one." Hearing these and similar things the mocked Bishop so overflows with the laughter of joy, that he almost exceeded from his usual sternness in something great. "You have broken my bonds," he said, "to thee I immolate glory and a sacrifice of praise: because the refusal of these very men has freed the ropes and chains of the pastoral care from my neck. I confess, O good Jesus, that today I am wholly thine! he gives thanks to God. to thee ruler of virtue eternal praise, honor, and glory. You were unwilling for those who are unwilling for you, and who from the way of truth turn aside into their own desires."

ANNOTATIONS

CHAPTER VI.

Departure into Prussia: martyrdom.

[27] Thence a sharpening the sword of preaching and fitting it against dire barbarism and profane idolatries, he began to deliberate in mind with whom he ought to contend first: whether he should go to the b Liutician people, whom the plunder of Christians and the losses of wretched men feed; About to go to the Prussians, or to the borders of the Prussians, whose belly is their God, and greed joined with death. At length to him hesitating the better opinion prevailed in his mind, that because this region was the nearest and known to the aforesaid Duke, he should go to wage war upon the Gods and idols of Prussia. The Duke truly c knowing his will, gives him a ship, and arms it with thrice ten soldiers for the peace of the journey. He converts many at Gdansk: He himself went first to the d city of Gdansk, which, situated under the Duke's most extensive kingdoms, touches the borders of the sea. There, divine mercy prospering his arrival, many crowds of men were baptized. There, celebrating the solemnities of the Mass, he immolates Christ to the Father, to whom not many days later he was about to offer himself as a victim. But whatever remained from it, which he and the newly baptized had communicated; he orders to be collected, and wrapped in the cleanest cloth he kept it to be carried as viaticum.

[28] On the next day, having greeted all, he is put on a keel and the sea, and is taken from their eyes, never to be seen again afterwards; then completing the nautical journey with swiftest course, after a few days he e goes forth on the sea shore, and the ship returned with the armed guard. he sails into further Prussia. He himself, giving thanks to the sailors for the benefits rendered and to the Lord of the sailors, remained there with twin Brothers, of whom one was the Presbyter Benedict, the other his beloved and companion from boyhood, Brother Gaudentius. Then preaching Christ with great confidence, they enter f a small island, which, surrounded by a curved river, shows the shape of a circle to those approaching. But the possessors of the place coming with clubs and fists drove them out: He preaches Christ: and a certain one seizing the oar of the little boat stood nearer to the Bishop, and as he had by chance sung the Psalms in the book, gave a huge blow between the shoulder blades. The book is shaken from his hands and flies in different directions, and he himself lies with head and limbs stretched out, prostrate on the ground. But though outwardly his body was afflicted, what the pious mind did within, the laughter of his heart through the organ of his voice

soon made known: "Thanks to Thee," he said, "O Lord, because even if there shall be no more, at least I have merited to receive even one blow for my Crucified One." Crossing over to the other side of the river, he stayed there on Saturday. struck between the shoulder blades, In the evening the Lord of the village brought the divine hero Adalbert into the village. The idle crowd gathers from everywhere, and with furious voice and canine snarl await what he will do with him. Then Saint Adalbert, being asked who and whence he was, he crosses to the other side of the river, or for what cause he came there, answered in return in a mild voice: "I am by birth a Bohemian, by name Adalbert, by profession a monk, by order once a Bishop, by office now your Apostle. The cause of our journey is your salvation, that leaving mute and deaf images, you may acknowledge your Creator, who alone is and besides whom there is no other God; and that believing in his name you may have life, and in the unfading courts may be worthy to receive the rewards of heavenly joys." These things Saint Adalbert said. But they, already indignant, and with clamor proclaiming blasphemous words against him, threaten him with death. Immediately they strike the earth with staves, apply clubs to his head, and gnash with their teeth dreadfully at him. "Let it be a great thing for you," they say, "that you have come this far with impunity; and as a swift return creates hope of life, so a short delay will create for you the losses of death. Us and all this kingdom, of which we are parts, he is ordered to depart. a common law commands, and one order of living: you who are of another and unknown law, unless you depart this night, tomorrow you will be beheaded." That very night they were placed in a little boat, and, brought back, they stayed five days in a certain village.

[29] While these things are done in that region, behold in the monastery where he had been reared, the Lord showed these things in a vision to a certain lay-brother John the Bell-ringer. After various revelations of martyrdom From the highest heaven, as if flying downward, came down to earth two linens, white as snow, and clean without any filth or stain: both lift up singly their burdens of men from the earth, both swim through the clouds and golden stars with a most happy course. The name of one, besides him who saw these things, very few know, but the other was, as he himself to this day remembers, Lord Adalbert, for whom an Angelic minister had now prepared the banquet of the heavenly table. But what Father Nilus saw concerning him is not known, but with sweet writings he thus addresses the same man: "Know, sweetest Son, that our friend Adalbert walks with the Holy Spirit, and will end his present life with a most blessed end." Likewise to Brother Gaudentius nocturnal rest told in woven allegories what things would come to pass in deed. from Gaudentius he is informed of his dream: Awakening, therefore, he asks the beloved Father if he would hear his dream. Him answering: "Say if you have anything"; "I saw," he said, "in the middle of the altar a golden chalice, and this half-filled with wine, but there was no keeper of it. When I wished to drink the wine, the minister of the altar opposed me, and as if with some imperious authority contradicted my bold undertakings, because he would not give license to me or to any man, for the reason that it was kept for you tomorrow for a mystic refection." While he was speaking these things, sleep fled from his eyes, and a great torpor seized his trembling limbs. "God, son," he said, "prosper this vision; no one ought to believe a deceptive dream." Now as the purple day was rising they pursue their begun journey, and with the song of David shorten the way for themselves, and continually call upon Christ the joy of sweet life. Then leaving the groves and wild lairs, with the sun climbing to midday, they came to open country places. under him celebrating Mass he communicates: There, Brother Gaudentius celebrating Mass, that holy monk communicated; and after holy communion, to alleviate the labor of the journey, he took a little food. And after the verse was said and the following Psalm, he rose from the grassy sod; and advancing as much as a stone's throw or an arrow's shot, he sat down in a place. There sleep took him, and because he was weary from the long labor of the journey, a soporific rest poured over him with full horn.

[30] At last, while all were resting, pagan fury flows in, and they rushed upon them with great force, and threw them all in chains. But Saint Adalbert standing, he is seized with his companions, against Gaudentius and the other brother who was bound, said: "Brothers, do not be saddened! You know that we suffer these things for the name of the Lord, whose power is beyond all powers, whose beauty above all beauties, power unspeakable, piety unique: for what is stronger, what is more beautiful, than to pour out a sweet life for the most sweet Jesus?" wounded by many spears, Fiery Siggo leaps forth from the furious band, and with all his might hurling a huge javelin, transfixed the recesses of his heart. g For he himself was a Priest of the idols, and leader of the conspired cohort, and as if by due makes the first wounds; then all run together, and mingling wounds satiate their wrath. The purple blood flows forth through the openings of both sides. praying for his killers, he dies, He stands with eyes and hands praying toward heaven: a red river flowed out from a rich vein, and seven huge wounds reveal the drawn spears. h He, his bonds loosed, extended his hands in the manner of a Cross, and humbly pouring out prayers for his own salvation and that of his persecutors, cries to the Lord. Thus that holy soul flies forth from its prison, thus the noble body with the Cross stretched out occupies i the earth: thus too, pouring out life with much blood, at last he enjoys the blessed seats and Christ always most dear. O holy and most blessed man, in whose face was the Angelic splendor, in whose heart Christ always was! O pious one and most worthy of every honor, who the Cross, which always in will and mind, then also with hands and whole body embraced. the head cut off is fastened to a stake. The dire barbarians rush from all sides with arms, and with their fury not yet satisfied, they take the noble head from the body, and separate the bloodless members: dividing the body at the place, they fixed the head on a stake, and with joyful shout praising their crimes each one returned to his own seat. But the holy and most glorious Martyr of Christ Adalbert suffered on the 9th day before the Kalends of May, under the rule of the Lord of affairs Otto III, the pious and most illustrious Caesar, k on Friday, namely; so that on the day on which the Lord Jesus Christ suffered for man, on the same day that man would suffer for his God, to whom is honor and praise and empire for ages of ages. Amen.

ANNOTATIONS.

But holy Adalbert, seeing the old man rushing upon him, said with a mild voice: "What do you want, father? or why do you pollute your hands with innocent blood, and willingly hand over bloody hands to the devil?"

He with eyes and hands raised to heaven, Dying prayer of St. Adalbert. says: "Lord, help me"; and his bonds loosed, he stretches his hands in the manner of a Cross, and humbly pouring out prayers for his own and his persecutors' salvation, says: "Lord God almighty, propitiously hear my prayer, and do not attend to the crimes of these men, which they have committed against me unworthy on account of your holy name: because they do not know what they do. But open the gate of their heart, that they may acknowledge you the maker of all things, and understand, and return to you: that my passion may not be fruitless, neither to these, nor to others who shall make a memory of me; but grant to all in the present age rest and peace, and in the future deign to bestow eternal life, Savior of the world, who with the Father, and the Holy Spirit governs all things for ages of ages. Amen." And when he had completed the prayer, his head was cut off: and so the noble body with a happy fall occupies the ground: so the holy soul migrated to Christ. But the disciples, seizing the Master's hair-shirt sprinkled with blood, mourned with a bitter mind, saying: "Alas, our consolation, and the hope of our joy! why do you not console us weeping?" But where the corpse of the most holy Martyr and Pontiff Adalbert fell, the dire barbarians run together from all sides equipped with arms, and with their fury not yet satisfied, they fixed the head of the most holy Martyr on a stake, but left the body at that very place to be torn to pieces by beasts: and thus with joyful shout praising their crimes, each returned to his own seats. But that almighty God might show, Whether the body was guarded by an eagle? of what merit so great a Martyr was; for thirty days by the Lord's command his body is guarded by an eagle, where no beast, no bird could approach. The disciples saw by divine judgment that eagle as custodian. But later the unfaithful crowd, not yet sated with human blood, taking up his body most wretchedly torn, let it into the sea. But from there by the sign of a shining column, stretched from over his body up to heaven, his body was manifested to the disciples; and coming with many Christians they took away his body, and joining the head to the body, they honorably buried it, and built a worthy church in his name: where his merits and virtues abound even to the present day. In the Utrecht Ms. it is related that the body was guarded by the eagle for three days. Which all are lacking in Freher, Canisius, and in the following Life.

ANOTHER LIFE

By another contemporary monk,

From a Ms. Codex of Prague collated with the Surian edition.

Adalbert, Bishop of Prague, Martyr in Prussia (S.)

BHL Number: 0039

By a CONTEMPORARY AUTHOR from a Ms.

CHAPTER I.

The birth, education, election as Bishop of St. Adalbert.

[1] A purple flower is born in Bohemian lands: the greater son from great parents, a golden apple came forth from noble branches: He is born, called Woythiech, the little boy Woytiech goes forth with beautiful face, but more beautiful in faith, which name interpreted sounds, "Consolation of the army." His father by name Slawnitz, was great and most powerful; his substance whole, his possession widespread; to whom was an abundance of mortal felicities, a wave of men placed under him, a large family noisy about him, a house full of silver and gold. Though he was Lord of the land, he was yet a moderate man; rare prayer, of illustrious parents: but good mercy dwelt with him; chastity neglected, and large care of the poor. His mother by name Strziezislawa was of Bohemian stock, most noble flesh, a worthy consort joined to a worthy husband: a husband, namely,

who touches the line of the blood of kings: whom, far and wide giving laws, they tremble before today, a a close nephew to King Henry. A woman, they say, chaste in morals, full of almsgiving, speaking faith by works, gave a beautiful answer to her nobility; but the disciple of virtue almost becomes guilty of chastity: for while she is zealous with the zeal of chastity, while she becomes the familiar handmaid of prayer, she gives her husband b an occasion of sinning, not with one but with a crowd of women. A good Father, but a better mother; the best of all, who is born of them.

[2] Meanwhile the little man, full of milk, falls into fever, threatens death near to his parents, stirs weeping in the eyes of those who see his starry face. The Father made a dense step to the boy, sick, he is offered to God as a Cleric: whom he loves above his sons as a son: he testifies by frequent drops of tears how much the love of the boy lives in the father's inward parts. Bitter death at the doors, behold salvation meets those thinking rightly. For the terrified parents said with trembling prayer: "Not for us, Lord, not for us may this boy live, but as a Cleric in honor of God's Mother let him bear your yoke on a beautiful neck." Thus they say and they place him upon the Virgin's altar. In the twinkling of an eye the force of pain departed, placed on the altar of the Mother of God, he recovers: the infant returns to himself sound in all his members. The ever good Imperial Augusta of Angels thus carries the vows of men crying out to her to God, while she knows not how to refuse to those asking with heart, while she bears help from heaven to the sick mortals — shining star of the sea, you have already marked your servant, Virgin Mary.

[3] When he had come within the full moon of sensible boyhood, and stretched the rude movements of the tongue to speech, to be imbued with the first elements, he was given into the hands of the Presbyters. he is handed over to Presbyters to be taught in letters, Then driven by fear of someone who had clung more familiarly to the boy's cradle, despairing of the arduous way, he withdrew himself as a companion in preparing letters, and once and a second time in swift flight went to his sweet parents. When this was known, the father gnashing, with dire blows and vital strokes corrected his flight; and with indignation following, not without cause handed the son over to the saving schools. For God opened the boy's ear of heart, and in the space of an inserted month, he profits well, infused him with such grace, that thereafter obeying his elder, he was to the nail of his Philosophy, a guide of morals and master of senses.

[4] Therefore having run through the stammering years of rude infancy, Woythiech having drunk Davidic nectar, and fed on the sweet honey of the singing Gregory, sent to Magdeburg, in Confirmation called Adalbert: that he might eat his share at the seven breads of wisdom, he is carried: he is handed over, I say, to noble Parthenopolis, the new Metropolis of the Teutons, to be imbued with the liberal disciplines: which city the greatest King, the first of the three c Ottos, Emperor, raised to a great Archbishopric, and, as is to be seen today, built close by on the beautiful shore of the river Elbe a most beautiful house to St. d Maurice. The Bishop of the city then was Adalbert himself and the first; who called him by his own name Adalbert, and anointed with Holy Chrism the boy Woythiech of good disposition. When these things had been done the parents did not know; later, when he had returned home, the school duel finished, the boy's mother remembered that when the same Adalbert, set as Bishop of the peoples for the Prussians, was making a journey over the father's kingdom, her son had been led with the boys to be anointed with the first Chrism. Behold, prudent reader, recognize in e sin the hidden mystery, if this saying is not a burden, as in the sin of David, and perhaps in other errors, the Old Testament figures good. Twice, when he becomes Presbyter, and thus by error, but not without mystery, he is seven times anointed. when he becomes Pontiff, anointed; a man dead four days, by the ointment of the Savior is raised to life. Baptized thrice, when in the font he puts on Christ, when in mind he makes him a monk, when in blood a Martyr, a fit servant is prepared for the supreme Trinity, the invisible God. I take the baptism done three times, the fourfold anointing once erring, and gather into the sacred seven; wherever that boy may run through pathless ways, I find a man full of God, seven times infused with the Holy Spirit.

[5] Therefore the guest went forth to the front of the School, he enters the gates of fear, where he saw many banquets set out, which, as the veins leap in the left breast of each, the pleasant crowd of disciples pluck with eager mouth. Over the Schools then presided a certain Ottricus, most eloquent, in that age as it were one Cicero, whose clear memorial is still held within Saxony: whom, how great he was, the examined face of the disciples sounds without tongue, and the wisdom spread around through neighboring cities shows with a finger. he devotes himself to studies: The tutor and master impose a law, as it was the custom to learn at home; divine grace is present to the boy, and his intellect, sense, and reason run with a rich vein. But this they assert is marvelous in him; if by chance the master moved his foot away, as is proper to the wandering minds of boys, f sometimes losing the game he had consumed the whole day; and when, the lesson having been read through, he would not know a word, and the well angered master had begun to flog him, he said: "Release me, I will read." And released, as if a well-known matter, he read most excellently. They say also that in three languages g he spoke for one, that he cried to the master, "My Lord," while the rods scour his back, and the fervent lashes break the pained flesh. For then it was the custom for the students to speak in Latin, nor did anyone dare to speak in a barbarous tongue.

[6] Three times three years in the arena of study, he exercises the wrestling-ground of his intellect; and digging out the buried senses of the earth of his heart, against the dense night of ignorance he has seized the day of knowledge. Afterwards the Master took up the King's Chapel: after nine years, returning, the School said, "the meadows have drunk enough: let the divided band of disciples revisit their certain seats and houses." Already a young man Adalbert returns to his country with a new name: he carries with him the sweet liquors of wisdom: the son, seen, gives great joy to his dear parents. h At this whole time then he was so wanton, as a man: he lies on earthly delights, from boyish wantonness, he is at leisure for boyish games: seeking food and drink, like an animal he bends his face down, he knows not how to look at heaven.

[7] The Bishop of the Province of Bohemia dies, and, as with despairing voice he testifies before those standing by, he is incautiously carried by black spirits to the Tartarean chaos. Present then was Adalbert, one of those seeing the extremes, and hearing with his ear the words of the dying. Whom, as he himself later said to the Abbot in the monastery, a great horror of that vision invaded, and directed him toward first salvation. having seen the Bishop's death, he amends. From then he began to amend his morals, to put reins on his mind, to burn out the desires of the flesh with the fire of divine love.

ANNOTATIONS.

CHAPTER II.

Episcopal dignity: exercises of virtues.

[8] The Duke of the land and the greater people come together, and speak various opinions about raising up a Pastor; all nevertheless at last raise their hands, fill the air with shouts, he is elected Bishop: that they did not have better or similar whom it was fitting to be Bishop, as the native Adalbert; whose nobility, riches, lofty knowledge, and a peaceable manners, agreed with so much honor. Therefore with these words pious Adalbert, changed in mind, is raised as Bishop of the land. On this very day when he received the Episcopate, with many hearing, the demon spoke, when the Presbyters were pressing him with sacred imprecations, that going out of the possessed man he should give honor to the living God. "What molestations have you for me?" he said, he is proclaimed a Saint by the demon. "Woe is enough for me: I can no longer stand here, because today there is elected by the people of the land a Bishop, whom I greatly fear, the Christ-worshiper Adalbert." Thus he says, and quicker than said the impudent demon gave place to the Holy Spirit, and as if driven by a whip went out, leaving the man whole. To which matter one who was present at that hour, Willico, a certain good and wise Cleric, gave visible testimony: and we read, when the son had sent this writing to our Abbot. Bishop Adalbert had him as Provost of his Church; afterwards, with the Holy Spirit breathing upon the dry things of the heart, Mount Cassino received the noble monk.

[9] Therefore the elected Bishop goes to golden-haired Italy, whom, having come forth from the narrow ways of b Chiusa, the first city Verona received, which beautifully raises its head at the mouth of the Kingdom. There Otho the Second invested him with the pastoral Staff, he receives the pastoral staff from Otto II, who then in place of his father with swift legs climbs the mountain of the Empire; but not with a right omen, nor with the sign of mature wisdom, did he rule the commonwealth: and while he does not rightly think that it behooves a King to follow everything that he wills, he lost the gathered world, and slew the peace that his father's terror had brought forth. The Teutonic land felt the sailor of the sea dead, felt the charioteer of the world sleeping, with whom God's prosperities had run, many good things had accrued to the Christian Religion, departing departed pious Otho, rigid Otho, taught to govern things in flux; and is consecrated before the unhappy Caesar, whose golden times it now recalls with a groan, when the holy Church, pressed with evils, grieves that enemies rise up without any rest, and, forgetful of two Ottos, names the old one: "Truly," it says, "mine was a happy world, while Otho bore the scepter." Therefore the Archimandrite of Mainz,

grave man Willigis, anointed with oil the venerable head of Adalbert, to whom God had blessed with inner grace, and in the presence of the Emperor advanced him to the height of Priesthood. At that time the unbridled people of the c Pagan Lutici cast off the yoke of Christianity, and, in what error they still labor to this day, run with erect neck after strange Gods, and those fleeing cannot flee. Many Christians fell by the sword. Then by the sin of Otho many evils arose, greatest and most wretched shipwrecks emerged everywhere, the commonwealth, having suffered disgraces, descended from its throne, the Christian Religion, torn, felt the wrath of God.

[10] by the Poles War was waged with the Polonians: their Duke Misico conquered by art, the great soul of the Teutons, humbled, licked the earth, Otho the fighting d Margrave turned his back with torn banners. At another hour a gathered and best people and a great army exceedingly great, contend with e the Carolingian Franks, f the enemies yield, not bearing the strongest onset of brave men: by the Franks, but while they bend their necks to wine and belly, with Otho's misfortune reigning, the victors end in shameful flight. The last and lamentable war he waged with the naked Saracens, whose number, when it had grown beyond the credible measure, the right hand, weary from the slaughter of corpses, failed, and the broken virtue of the fighting heroes succumbed. Stricken by the sword fell the purple flower of the fatherland, the ornament of golden Germany, much beloved by Augustus Caesar; slain by the Saracens, who with astonished eyes shudders at the wickedness, at last is ashamed, because he heard a woman; at last too late he repents, because following infantile counsels, he cast aside the opinions of his elders. What think you the color, what the face of one beholding such things? what for you, magnanimous young man, was that day? when you saw the people of God handed into the power of the Saracens, beheld the Christian beauty torn under the feet of Pagans. Wis. 12:15 Truly as a certain one singing with the Spirit says to the Lord: "Since you are just, you arrange all things justly: even him who ought not to be punished, you rightly condemn." Therefore the boy King, seeing his dear ones taken away, the nobles slain, not knowing where to turn, with the Lord angered where to go, pushed himself into the greatest despair, daughter of crimes; following after misery what a certain one lying in marble gardens sings,

"The only safety for the vanquished is to hope for no safety." Virg. 1 Aen.

Sending forth his horse, he gave himself to the sea. The hoofed one swims; when weary, he stops: the King himself, skilled in swimming, long swims above the waves, until a Greek ship meeting him lifts him wearied, nor ever a victor. and restores him beyond hope safe to his dear wife and the surviving people. There was in him, as we have received, lively virtue, fervid and unbridled youth, a hand ready for war: but rarely ever with counsel. He did many good things; but slippery youth made him err, and he sinned more by precipitancy. He almost always lost, in his days, where battle was begun: outside the custom of the Teutons, every misfortune followed when they fought: whose efficient cause was the King's silent offense against the Lord.

[11] The holy Bishop takes the way back; he comes into his own land, beautifully ruling his own soul, and afterwards well feeding his subject people with the best pastures. He distributes Ecclesiastical goods into four parts: But concerning the things of the Episcopate, the first part into the ranks of the poor, the second for the restoration of the mother church, the third for the redemption of captives he appointed, the fourth he himself with his adherents received for necessary expenses. g What does not the Omnipotent do, wonderful in his works, greatest in his mercies? In one hour he turns the impious, makes him holy; in whose power Adalbert the heaven-dweller cast aside his old wings, took on new ways. To lead long suns with sharpest fastings, he fasts, watches, prays very much: to tame the goads of the flesh with lean vigils, to obtain pardon of sins with continual genuflections, was his all-day and all-night care. How sacred reading savors in the palate of the heart, how much frequent prayer, poured from the heart, avails in the eyes of God, he learned by the teacher experience, knew by the speaking daily exercise. Feeling, he feels the Lord propitious, and inwardly tastes the sweet Savior. he subdues passions: Against the wrestling of desires, and the lips of rising vices he meets with all zeal, with every art; until he conquered bad customs, and pulled out earthly sweetnesses, having suffered many things, consumed profitable difficulties and huge labors. The flesh fights, the soul labors, the Lord helps: man moves his hands, an Angel ministers strength, demon and world whether they speak or are silent. he subdues the devil The belly can harm: fervent and frequent prayer conquers the open and hidden wickedness of the raging enemy. He treads on human felicities, nor cares for transitory labors; utterly fleeing the will of the flesh where the flesh draws; h with every effort hastening upward, where the spirit calls. He lived well, he taught well: from what he said with his mouth, he never departed in deed. But the stiff-necked people, made the slave of lusts, were mingling with their kinswomen and without law with many wives. but he cannot correct his subjects' lust and evil morals. They sold Christian slaves to the perfidious Jews: they observed feast days with confused religion: but days of fastings, given to pleasures, they did not care for at all: the Clerics themselves publicly took wives: they hated the contradicting Bishop with unjust hatred, and under the protection of their own they stirred up the Elders of the land against him. There was then very much labor, and growing contradiction: and when he could not amend the emerging evils, where his fishing took nothing, the holy Bishop thought it necessary to give place.

ANNOTATIONS.

One could see another man: The great and sudden conversion of morals in St. Adalbert. O what, and how much changed from him who a little before had chased after beautiful temporal things on the course of horses, or with his whole mind lay in earthly deeds, or in desires without a master was taught to wander. He returned to himself; he recognized why God had made man; he changed his honor, corrected his step, desiring divine things and sighing for heavenly things alone. He bears delights with difficulty, he does not want riches, he counts gold as nothing, silver as mud; and whatever human vanity embraces and loves even to death, he despised with lofty mind. But whatever of these things there was, his care was to convert it into uses of the poor and ornaments of the church, as I said, and to useful things only. He did not wish to give the kingdom to riches: he understands himself to be not their servant, but lord. The world and its pomp, which as a Cleric he sought with his whole mind, as Bishop he began to flee with his whole mind: one thought, one zeal it was to desire nothing, to seek nothing besides Christ. Meanwhile, O Lord, how good and sweet is your Spirit in all things! Assuredly it is not of him who wills nor of him who runs, but of God who has mercy, by whose spirit now compunct, Bishop Voitechus began to labor, in the finger of God he could do and teach Episcopal things. What cannot the omnipotent, when he wills, when God thinks better things? who wills no one to perish, rather suffers none of his to perish, pure goodness, sound eternity, one truth, sole sweetness, whole beauty, secret salvation and blessed presence, beautiful charity and dear eternity, and dear mercy God: whom to speak, how sweet? assiduously to meditate, O how delightful, happy, and insatiable? whose absent rays of light we truly wretched, we exiles from living glory, we dead and blind patiently endure: because, how sweet and incomparable a good we have lost, to a greater heap of misery, we rightly do not know. With our ears we have heard how wonderful you are in your works, O greatest Lord, O sweetness, life, and bread of Angels: we have known you in your mercies, whose laughter and sacred sport is wont to be, to turn the impious in one hour, and to make him holy, as is: "The Lord looked upon Peter," out of a publican also he gave an Apostle, and out of a wolf made the best Paul. Thus all things of God are very good, the mercy and salvific redemption of God.

These again are inserted, or some things are explained differently:

As to the outer man, he had a stricter and more austere way of living now in the Episcopate than before in the monastery. and a rigid rule of life in the Episcopate. He shrank not only from what is pleasant, but even denied the necessities of nature itself, incurring the word of blessed memory:

"O too happy, for whom sparing use suffices!"

Against noxious pleasures and the lips of rising vices, with every art, with every zeal of virtues he meets, until he pulled out the thorns of desires, and conquered earthly delights: suffering many things, he consumed profitable and great sweat. All who had known him before marvel at his fervor: and those who walk near his side, carnal lovers, hold the rigid kind of life in hatred: thus he labors not without cause with hunger and thirst: with excessive cold, vigils, and rough clothing without mercy he afflicts his body. For his desire was in God, and putting aside the thoughts of bad cares, which the love of vanity has, he always had his soul in his hands, wishing to have no enemy except the enemy of God. He wars down his open, and guards against his hidden snares: to whom indeed he gave as many blows as he did good works. He treads the world under his feet, he subjects with a free mind the felicities of the earth, having hope in heaven, nor did he feel transitory labors: ever fleeing downward, where the flesh draws.

CHAPTER III.

Journey to Rome to Cassino, and to St. Nilus. Monastic life at Rome.

[12] Therefore to the Holy city, About to go to Jerusalem, he comes to Rome, where is the holy memorial, where is the Sepulcher of the Lord, desiring to come on foot; the mother of Martyrs, the home of the Apostles, golden Rome, he came. There then, beautiful clay, the Greek Empress Augusta, who now for long days has wept for her dead one, renews the memory of her buried husband, commends sweet Otho to heaven with almsgivings and prayers. For he did not long survive after the republic such an error

begot, with so many deaths of Christians he satiated the spirits of the Pagans. Marvelous thing! Amid such adversities flowing around him he does not come to his senses, what contrary to the minister of the eternal Emperor he had done, in what he had sinned against pious a Lawrence, he does not recognize: the Episcopate which his father had raised in his own honor for the most precious Martyr, the son, led into sin by the ambition of his followers, destroyed, not acting in an orderly way, but as one who pours water into the sea: he cast down the Episcopate, that he might enrich the Archbishopric full of delights. Otto then being dead, He took it from the best Lawrence, he placed at Parthenopolis an Archbishop to St. Maurice: scandal was made in the Church of God on account of this sin, until a new King corrected the old error, and there came after the three Ottos the second Henry, most Christian. b Just as his father Otho, with Lawrence fighting for him, won victory wherever among the nations; so the son, Lawrence being injured, lost victory, and in his days received every confusion. With God turning his face away, what is your valor, O man, look now in one man. and on account of the violated church of St. Lawrence, What does warlike ardor profit? what avails a valor that knows not how to yield place? Come, do all things with counsel, to what end do you come, looking at an angry and unwilling God, as it is written, "There is no counsel nor reason against the Lord." Prov. 21:30 Wherefore hear good counsel, and cast all your strength and thought upon the Lord, he himself will nourish you: hope in him, and he himself will do it. Ps. 54:23 Let us consider a man of great disposition, Emperor Augustus. according to what to him as holy had been threatened through a vision, Behold, while he sins, he is scourged, and is not amended: full of adversities, in the middle of life he dies, now behold he lies inglorious, O would that not also reprobate, foster-son of great virtue! But before he died, that he might spur the man to penitence, as he is alone good always clement God, he showed to a certain wise man such a vision: which as we remember it heard, we think it not absurd to note below. In the dead of night, when a deep sleep is wont to occupy a man, he saw him about whom we treat, the King, sitting on a golden throne; under his feet a silver footstool, he saw a long series of Bishops and standing nobles around him. There entered a young man of unknown face, in form like fire; whom a snowy robe clothed, a purple stole girded at the chest. He does not stand: he goes his way; with indignation he drew away the silver footstool, and with averted face sought the door. Which bearing ill, he ran after him, who had merited to see such a dream. "I beseech you," he said, "my Lord, do not commit dishonor, return the footstool, whoever you are who dare such things: extinguished in the flower of age: I entreat you, do not confound the King before the people." This was the great golden person of the powerful Lawrence, as God afterwards granted that Bishop to know. "Rather," he said, "if he does not amend my dishonor, I will do greater things: with the footstool taken away, I will depose him from the throne." The terror of this vision and the fatal threats when the boy King had known, he did not correct the crime, whether the spur of man persuaded, or the wrath of God so ordered! In the middle of his course, when most sweet life and most pleasing light is this to young men, honor does not help the King, he becomes a victim of death, dust returns to dust. for whose soul his wife Theophania gives alms to St. Adalbert: See how much glory Caesar left behind. But the sin which, living, he neglected, his surviving wife pressed on to amend for her dead husband: she sends legates, alms and prayers of many, through which she might call upon the propitious Redeemer, free the sinner King from burning. She then, when she knew the holy man Adalbert to be present, the most famous Bishop, whom she heard was hastening to Jerusalem, secretly calls to herself; and begging that he would pray for the Elder's soul, offered a huge mass of silver. Receiving the burden of silver the man of God makes no provision for his journey or necessity, spends all the following night on the poor.

[13] Without delay going forth from great Rome, to the holy city of Jerusalem beyond hope he took up an unfinished journey: who admonished by the Cassinese, for led by that way he came to Cassino, where Blessed Benedict placed his dear seat last, and generating many sons for Christ finished a beautiful warfare most beautifully. There he was exhorted by the pious admonitions of the Abbot and Brothers not to waste his life in useless wandering, but to stand in one place, and thus better gather the fruits of virtues: that he would find God propitious, living well, in every place, as that in the Psalm: "In every place of his dominion bless the Lord, O my soul": And again the good opinion of St. Jerome, "Not to have been at Jerusalem, he lets go the begun journey, but to have lived well at Jerusalem, is praise or salvation." Ps. 102:22 The divine animal, having eyes before and behind, perceives, with pure discretion approving, that it is as they say; he hastily descended the mountain; and whom he found a more perfect disciple in the philosophy of Christ, Father Nilus, kindled with warm hope he sought: under whom, made a little one, he strove to bear the yoke of Christ, and to prepare the golden letters of obedience. Embracing the knees of the old man, he clung firmly to this. Father Nilus does not refuse, but says, "I am a Greek man; Latin monks better suit you with whom to do these things. Go back to Rome, nurse of holy sons: seek the noble Abbot, our friend Leo: say that I sent you as a raw disciple to such a master. With this guide of the journey, about to fight the battles of God, begin bravely, approach the service of God securely: under this patron, against all things opposing the soul advancing to God, you will swim out safe, and, inflamed with a greater flame than now burns in you, the hearth of God will grow for you daily." He did as the man of God said: at St. Boniface he received the monastic dress: under the Abbot he had named, he receives the monastic habit. with the rule as guide he served: he joined his foot to the command of obedience; as if hastening to a banquet, so to embrace the commands; and if anyone commanded anything, the more cheerfully by how much all the service was viler, he willingly does all humble things: with diligent zeal he forms himself, to ascend more closely to the likeness of God.

[14] He forgets that he is Bishop, made a little one in the midst of the brothers: he cleans the kitchens, he undertakes the viler services: he attends with the greatest care to his weeks, washes the dishes, and runs on the errands of the cooks for all necessities; he ministers to the brothers the uses of water for their hands: in the morning to the cloister, in the evening and at noon to the table he carries water; so that this evening and noon he might serve the whole congregation, having asked such obedience from the Abbot he received. He never allowed a silent thought to reign within him: whatever the devil said approaching his mind, he immediately made known openly to the elders. Most sharply he questioned about the holy Scriptures, diligently inquiring about the treatises on the natures of vices, but to these things which before he knew not, the Abbot rightly answered him asking, as he himself said not once to us: whence clearer than light it is established that this was the inspiration of God and the grace of the disciple. He lays in the house of his soul the foundations of profound humility; he makes from four virtues the likeness of a cross: he expressed prudence, justice, fortitude, temperance, corner stones, he exercises every kind of virtue, from which he erected durable walls, leveled with the iron of obedience, fortified with the lime of patience; on the house which he wove with a double reed, he placed above the golden roofs of twofold charity; he made himself a Temple of the Lord; he prepared within himself a royal chamber for the King's Son. He leans upon the pursuits of prayers and readings so much the more diligently, by how much the occupations of the encumbering world had not come to his ear, no cares or dangers of ruling souls were vexing him. From his mouth never came contention, never bitter murmuring. And when the Abbot often sharply rebuked him, kindly patience met him, and ever bent humiliation. He was glad at every enjoined work; ready to obey not only the greater, but even the lesser; passing five years there. which is the first way of virtue for heavenly men tending to the highest. Five years a full soldier he was in the monastery, pleasing all by the sweetness of his morals, far surpassing by the height of his virtues. If by chance envy of his sanctity came upon anyone, this he quickly appeased by humility. He made progress from day to day, from virtue to virtue. There went forward in his lodging the guest Christ, as if on ivory steps a crowned King: going forward he went forward, and made him grow until the perfect day.

ANNOTATIONS.

CHAPTER IV.

Return to the Episcopate. The Hungarians instructed. Monastic life resumed at Rome.

[15] Afterward a the people of the land recall their Bishop: they choose the holy man's godfather Radla, who was brother in the flesh to his Duke, sought back by the Bohemians and Christian Zrahkwaz the monk, an eloquent man, for this work. These two come with letters of the Metropolitan to Rome, they appeal to the Pope for the return of the Pastor, they seek for the penitent people their father. They promise from the mouth of the people to correct their errors, to loose what they had done, to cease from evils, to give zeal to good things. But the departure of the holy man was contrary to Lord Pope: to tear away such a pearl from his body was hard for great Rome. But a synod being held, reason prevailed, that the people promising its full satisfaction should call, should seek back the dismissed flock. Obeying the command of both, Pope and Abbot, he returns to the Episcopate: with his own wish broken, the weeping Bishop returns to the Episcopate: for whose ruling he received the staff, for whose pledge the ring, from the Apostolic one giving. Coming on a Sunday he came at last to one city, where on that very day there was a great market, which sight brought no small sorrow to the holy man. he instructs his subjects, To those, however, who had brought him back he said reproaching: "Is this your good promise? Let not even your penitents keep holiday on this sacred day." Yet he stood in his Bishopric, feeding the lean people with divine food; and if they wished to take it, giving them to drink the saving cup. At first, at his new coming, they fear the Pastor; as if faithful, they seek mother Church; and with their bad habit a little repressed, as if with Christian deeds they adore Christ. But the new Religion quickly turned its back: the old habit held the upper hand: with God spurned, the flesh drew the carnal people: delighted iniquity made them run the way of desires. Pleasure was instead of law: they refuse to serve him to serve whom is to reign: hardened in evil: they will not have one Lord, to their ignominy, that they may serve many Lords: they twine for themselves the ropes of sins, by which they can be dragged to eternal destruction, because they refuse to learn where is wisdom, where life, where the light of the eyes and peace.

[16] It happened, as usual with human errors, that a certain matron, forgetting her innate nobility, made herself a harlot, to free the adulterous matron from death he exposes himself to death: and with her sin made public, the husband her life

the husband sought. But she with swift wing of feet fled to the Bishop: whom in the oratory of St. George he hid behind the altar, that he might persuade satisfaction and save her life. Behold suddenly an armed hand is at hand, and unless he returned the adulteress, they threaten both the Bishop and the woman with the sword. The Bishop heard the sound of arms and the bold threats of blows gladly; and whether perhaps the always longed-for martyrdom he might now find by God's mercy, he ponders in silent thought, and exults with doubtful joy. Ah, evil mind! Ah, worse voice! A malevolent man came, betrayed the secret, pointed with his finger where the woman lay hidden. What does refuge to the Holy of Holies profit, who cares for Christian right when barbarism reigns? They break open the temple, seizing her hair, they lead out the trembling woman, whom they behead. The faults grow: the old crimes do not fall, new ones rise daily: whatever good they had promised, they say the voices of works have been proved lies. Whence the Bishop, thinking that his fruitless labor had profited neither himself nor them, but that such a position was harming his own soul, says to his Godfather: "Know for certain, either you will come where I am, or you will never see me again." Yet it was a great labor for him not to pass by, but to admonish the Clergy and people, according to what age, discretion, rank, and quality of crime demanded: nor did he give sleep to his eyes until he should find by what art, by what virtue he could restrain the rising errors. he teaches the Hungarians: It is not to be kept silent that to the b Hungarians lying nearby he now sent his messengers, now offered himself: upon whom, though little changed from their error, he impressed the shadow of Christianity.

[17] Therefore the divine hero mounted horses; he returns to the Roman monastery. revisits sweet Rome; and as a shaken ship after the perils of the sea occupies the desired port. Here he enters the secret recesses of the monastery, dear rest: embracing beautiful Rachel, he willingly forgets laborious Leah; he uses the sacred delights, opens the beautiful jaws of his hungry soul, enjoys the happy courses of prayers and readings. His greatest use was to seek the conversations of spiritual men and elders, who often for the charity of the Abbot flowed thither in numbers: among the Basilians and Benedictines, Greeks, I say, the best come, Latins similarly served; over the upper four pious Basil, over the lower four the great Benedict was leader or King. Among whom walking in the middle, c Adalbert, thirsting for God, takes the words of life and swallows them, and caught up on high with the Brothers, contemplates the sweet Lord. O how many times with tears starting I remember him saying, by sacred conversations he is inflamed. when I had approached Abbot John for the sake of edification: "Where are," he said, "my pearls? where are the foods of my soul? When holy men met together, there the words of God rained down, kindled opinions ran back and forth: fire burned upon the earth of the heart: the wave of compunction witnessed that God was present. This was Abbot Gregory, this was Father Nilus, this was good infirm John, this was simple Stratus and on earth one Angel: this from the greater gifts of God wise John, this silent Theodore, this innocent John, this simple d Leo, friend of the Psalms, and always ready to preach." e

ANNOTATIONS.

Wearied with their orphanhood the Pragueans and the Prince himself send to the Archbishop of Mainz two monks, Papas and Christianus: St. Adalbert promised in a vision to Geisa King of Hungary, they seek back Adalbert their Bishop… the Archbishop sends with the same envoys to the Pontiff at Rome.

Here again in Surius very many things are inserted and are these: Moreover, although signs and wonders usually show the saint, not make him; he cultivated his soul with pious morals so that, as even we in part have known, Adalbert shone as a worker of signs still in life. Of which is that, namely, miracles of St. Adalbert, living in the monastery. while he was serving the brothers, and with his leg struck had fallen quite forcibly upon the hard marble, because he was carrying wine, I know not whether water, he preserved the vessel with what was inside unharmed. The brothers heard from the table a clear sound: which no one doubted was broken, all marvel at the sound vessel. Previously when he was performing obedience, the fragile vessel was often broken, and when he sought pardon for the sin of negligence, the angel of pride, bearing ill his humility, that for the too great frequency he might bring shame, with evil will helped to break the vessel: but because obedience did not cease, nor did the greater sadness generate weariness, God gave his servant consolation in the heavy fall, and then the unharmed vessel appeared, and afterwards, I think, he never broke another. They say also that he healed by prayer a daughter suffering in her eyes, I know not whose, when he laid on his hand. To another also, when she entered the monastery for the sake of praying for a cure of her infirmity, whom for three years she had not been able to receive, the saint offered bread for a blessing: and at first she shrank from this unaccustomed food; but when those present, because the man of God had blessed it, persuaded her to eat, taking courage she tasted a little: and from that day, which all seek who wish to live, she began to eat bread without envy.

This Bishop, of whom our age was not worthy, when making a journey without a staff he came to Ravenna, his wise answer, why he walked without the pastoral staff, why so great a man walked without a Pastoral Staff, the most cautious servant of God Durans asked. Answering with a memorable word, that man, who truly could speak; "God lives," he said, "in whose sight I stand, it is easy to carry a staff, but hard to render account, when he shall have come to judgment, who does not err, the strict judge of the living and the dead, to be sent either into life or into eternal fire." Him once a nun, who in the time of her adolescence had sufficiently known the holy Bishop (I believe at Parthenopolis she saw him, whose school nourished such a nursling to the glory of God), and marveling why the young Bishop so abstained from jest and words moving laughter, and why he had put off youthful hilarity. which a more indulgent age grants, said to the holy man, being a woman of different mind: "I see another Adalbert: Why, you who once were a man most beautifully glad, are now severe and rigid like some Cato? Did you not, when the master of the schools came to our monastery to teach wisdom, play with us and lead the whole day glad?" But he, heavily sighing, cast forth a word of the heart: "Truly know, lady, that whatever of that kind I did joking with you, now afflicts my soul with a deep and bitter wound."

Astericus his Cleric, accusing, rebuking the holy man, when he spoke many useless things with a furious mind, The Cleric withdrawing from him in anger is forced to return. advancing beyond the limit of reason with insolent contention, as if wishing no longer to see him, left him with great bitterness. But taking the road, all day, he, riding with his companion servant, began to wander; so that, unable to find the way — known to him no otherwise than his own hand — he recognized from the penalty how great a sin he had committed in contending with the Bishop. Further, returning to the city in the evening with vain labor, he began to repent before God with his whole heart that he had offended by wrath dictating, out of human infirmity. Likewise a certain widow meeting him riding, when she sought some consolation for her bare need: "With me here I have nothing," he said; "tomorrow come to the city, taking from me, he gives his own garment to the needy: what I can give to your need, with charity." And when, the woman dismissed, he persisted in his begun journey, touched by better thought, "Call the woman," the Bishop said: "who knows, if I shall live until morning? Today let reception complete the gift, lest I feel the judgment, and she the loss." And giving the cape with which he was clothed, he left a good example: that the work should not delay, since those who do not know what the future day may bring forth.

CHAPTER V.

Sending back to the Episcopate: pilgrimage to pious places. The slaying of five brothers.

[18] Meanwhile Otto, born in the purple, King the third, for the sake of ascending the height of the Empire, as is the custom from the great Charles of the Kings of the Franks, entered Rome with a great retinue, long-desired head of the Latin land he showed himself: Otto III being crowned at Rome, as if after God a second justice came, all the unjust tremble, the good rejoice with great joy; he did what he came for, whom Pope Gregory, treated by his own chapel, blessed as Caesar: the people sing Kyrie eleison with lofty voice: the anointed one ascends with the crown of the Empire, Augustus Emperor, bearing starry face, and bearing fully in his heart good will. After these things a Synod was held: touched by zeal for right, the Archbishop of Mainz sings the old song, prepares to drag the holy Bishop from the rest of the monastery to his abandoned flocks. by the sentence of the Synod he is forced to return to the Episcopate: Pope Gregory assents, and testifies by the voice of the Scriptures that one cannot with impunity dismiss a flock once received; "Whether the man of God wishes or wishes not," the Bishops sitting say, "let him go, otherwise we bind him with the bonds of anathema." But he, seeking a secret place, says to the Pope: "The enemy of my rest envies me, who with his goad incites you, that you may compel me to return there,

where I may not produce fruit of souls, but will take detriments in my soul: mitigate my distress, put a remedy to my defect, give to my sad departure at least one consolation. If the sheep hear the voice I cry, I live and die with them: if not, with your permission, good Apostolic, or to teach outside peoples: I will go to those who know not the name of the Lord, to foreign and uncultivated peoples." Pope Gregory willingly acquiesced to the will of the man of God, as he was quite good, as much as roving youth permitted. He left the monastery, not without great lamentation of his own and of the Brothers, bearing hard his broken rest, but having a living hope of martyrdom, which was the long desire burning in his breast. Man of God, fear not, having no cause: go securely. The star of the sea will go before your journey, and the leader of the good, Peter, most faithful companion of the journey, will cling to you.

[19] Therefore crossing with the boy Emperor the clouds of the Alps, for the sake of prayer he seeks Tours on foot, where lying in body he bestows benefits, He visits at Tours the body of St. Martin, who in no place denies himself to those crying out, staff of the poor, sweetest mother of sinners, kindly Martin, and ready to give with a large hand. He comes also on foot to Paris, where the holy and most precious Martyr Dionysius the Areopagite rests, his body his blood poured out, who at Athens studied Philosophy, where an altar was erected "To the Unknown God" whom Paul was preaching: who also received responses of Evangelizing to the Gauls, at Paris of St. Dionysius, when Clement sat third on the Seat of Peter, and while he was pressing Christ upon the Pagans, finished his life with a most beautiful martyrdom, whose glorious miracle among others is this, that after his slaying the religious trunk carried his own head in his hands, and a following multitude of Angels sang praises to God; The people of heaven, so to speak, jubilant with joy over the triumph of earth, resounds "glory to Thee, O Lord, in the highest" concerning most dear a Dionysius; to whom if any sinner flees as generous with mercy, At Fleury of St. Benedict, he never departs empty without mercy. Inclining his head to him, to Fleury, the huge monastery of monks, he flies with eager course, where lies in body and shines in miracles, the master of the world of the dying and of those seeking God with their whole mind, namely in fact and in name Benedict, the sweetest nurse of little ones, under the shade of whose wings is the good physician of the infirm. and elsewhere of St. Maurus. Nor did he leave undone where the body of his Disciple rested, where also first the Abbot b Maurus ruled the flock of monks, most similar to his master in the sign of holiness and the sweetness of miracles. Their sacred dwellings, and any like ones that may occur, Adalbert, whom the desire of eternal things inflamed, flies around on foot, calls helpers to his battles.

[20] Hence he returns to the Emperor, who so loved the man of God, familiar to Otto III, whose noble morals we know, because he strove to love all the good, the more, by how much goodness made each greater. With whom he stayed some days, and was not permitted by night to lie except before the sight of the Emperor. Understand how much he was joined to him in love, though a boy and erring in morals, Caesar, he instructs the courtiers, yet kindly, incomparably human Otto Emperor Augustus. At fitting hours he always taught the boys of the King of heavenly things, and most sweetly admonished the surrounding nobles not to fix their heart on the faithless and wretched riches, lest cast far from the Kingdom of God, for a little joy they should undergo eternal torments. At night too, secretly stealing the shoes of the sleepers, he washes them with water, a disciple of humility: with his hands he took up the mud, restored them clean. There, resting one sleep-bringing night on a not soft bed, he saw the desirable end of his life, yet not knowing himself what the dream meant to him, until, touched by the Spirit, a foreigner revealed this. A vision had in sleep He thought that in the house of his greater Brother two beds were prepared. One was his own: the other was destined for a brother or brothers. It was beautiful and comely, but the one which should have been his own was much more beautiful, purple and flowery, and with incomparable ornament preciously clothed. And in the upper part, on the head-cloth was inscribed in golden letters: he understands that he will be a martyr. "This gift the daughter of the King gives you." When he expounded this dream before the King with certain familiars, a certain one, to whom lively intellect nature gave, and fair eloquence made distinguished, Leo Bishop of the Palace, beautifully playing on it, said: "Man, you contrary to yourself will quickly find what you seek: by the gift of the Virgin without doubt you will be a Martyr." Not less what he saw concerning the bed of a brother or brothers, partly before his eyes, partly this year was fulfilled, thus consider with me.

[21] He has five brothers, He had five brothers, whose souls all the sword pierced through. Of whom the greater brother, set out in the service of the Emperor for assistance, went to the conquests of the Pagans: where also with Boleslaus Duke of the Poles he joined friendship, and made complaints to the Emperor that Boleslaus Duke of the Bohemians without mercy had inflicted many evils upon him and his Brothers, which they had not deserved. the elder near Boleslaus Duke of the Poles. Until his coming and delayed returns, the four Brothers left at home obtained peace, and received security and oaths from the Duke. O divine and human faith! Is not a Catholic better than a Pagan? Woe to the man in whose vein of heart evil deceit leaps! Alas our unhappy times! We call him wise, in whom the talent of deceiving is hot: in whose mouth is honey, in whose heart hides gall. Behold a Judas, who through peace learned to make war; promises life, to bring death; c Boleslaus gives his faith, to slay the brothers unawares. Nor seek the example far: in the same line of blood his brother slew the most holy Wenceslaus. Amid these things who would not bewail the squalors of our misery? who would not shudder at our man born blind? d While he knows not how to beware the running sin, he falls into a greater pit: while he is unwilling to seek a guide for his eyes, from sin the greatest sin is born. Thus also now, O man, while you know not how to beware of perjury, you incur homicide, they, against the faith given by the Duke of Bohemia, nor do you cease from this saying to your faith, before you fulfill that prophetic saying: "Add iniquity upon iniquity," and immediately follows that Gospel saying: Ps. 68:28, Matt. 27:25 "May the blood that has been shed be upon you, and upon your sons." Therefore they trust the oath, such as Christians would give; when the Brothers, worshipers of Christ, thought there would be peace of Adalbert; the free people walks through the field, for with faith given, it thinks not of war; the city next to danger stands secure. they are besieged in their own city, For behold the enemies come unexpectedly, with a widespread multitude surround the city, e on the Vigil of the precious Martyr Wenceslaus they begin the war; none the less even on the feast itself they press to attack eagerly. Nor does it help that the citizens ask to venerate the holy day: against whom the outsiders hurl words of pride, "If yours," they say, "is Saint Wenceslaus, certainly ours is Boleslaus." And although afterwards they took the city, the harsh word paid its penalties: for by the sword of the citizens on that day the heads of many enemies fell, and all who were in that counsel, either lie dead, or blind and scattered live badly. The frightened city yielded to civil wars, they flee to the temple, the goods of the families torn apart by wretched exile all fell into the hands of the enemies. The wailing of women floods; the dead face of children is stunned, the right hands of the living doubled: the silence of watching Clerics stands: the holy man's four brothers, strenuous in war and not knowing how to yield a place, when Cleric Radla of whom we already spoke gave counsel, going out in hope of peace are slain; they laid down their scarcely strong arms, and what they had thought would be a beautiful death if they fought, by fleeing to the church (as is in human eyes) they accepted a shameful flight: for a false hope of living was given them, and when going out of the church they went willingly into the hands of the enemies, the right hand of the Elder deceived them, and finally also the eldest by birth and in the sight of all their beautiful bodies underwent the capital sentence. These things then: but when we unworthy write worthy things, the greatest brother has died by the raging sword, the whole vision of pious Adalbert is fulfilled; since before him twice two of the brothers, after this in this year the death of the greatest brother followed; by whose deaths how his own death would be more preeminent, to whose bed how more beautiful his own little bed would stand out, everyone understands; who knows that he fell for the cause of God, they for the cause of the world and the defense of life.

[22] He saw also in the monastery another vision, which he set forth to most reverent men not about himself, but as if about someone else thus: "I know a man, to whom God with a smile points out with a finger two orders in heaven: one of purple splendor, St. Adalbert flees into Poland, the other of whiter than can be said; between these and those a gentle voice says, 'There remains for you a place and a certain seat.'" Therefore whom God had prepared as a helper to his labor, Duke of the Poles, father of the servants of God, Boleslaus, in doubt of matters he seeks: by whose help he had sent his envoys to the insolent wife, whether, even though defiled by many lovers, she would wish to receive her former husband. Meanwhile in this Region with the Duke he awaits the return of the messengers; who, when they return, bring back a legation full of contumelies such as the Bishop loved: he deals with the Bohemians through legates "May you come well," they say, "to the not once refused woman. Marvelous things! of your own accord you come to your wife, whom it was always necessary to call against her will, and to hold. We know what you think, man. We altogether refuse, nor is there place for you among your people, you who wish to avenge your slain brothers with a great wound." He, receiving the bill of divorce; from the contumelies of the proud is made not less glad than men, and having suffered rebuff from them, when, wherever they hoped not, they receive happy words and offers of honors. "You have broken," he said, "God, my chains. This is what I have waited long expecting, with desire I have desired. My danger is taken away. What then?" He answers to his face. "He who does not want me, how can I rule his flock? Well, I fear no more the Pope recalling me, nor the harsh letter of the unkind Metropolitan bringing sad things; those who before with pagan works drove me into flight, behold openly with words, 'We do not want you,' they say." f In these days he had sent to the great Elder of the Hungarians, or rather to his wife, who held the whole Kingdom in her husband's place, and g she ruled what belonged to her husband, under whose lead Christianity had been begun, from Hungary he summons Radla to himself. but polluted Religion was intermixed with paganism, and a languid and tepid Christianity began to be worse than barbarism: to her he sent the envoys coming thence at that time, with a letter in these words: "My Godfather, if necessity and use demand, keep him: if not, for God's sake send him to me." But to him secretly he sent a paper with another mind, another opinion: "If you can with good permission," he said, "well: if not, even by fleeing in flight try to come to him

who with desire longs for you, your Adalbert." who then did not obey, afterwards related many praises of the saint. But he himself could not come; or, as a man, would not. For as today you hear him saying, whom he now like a thirsty soul for cold water burns and loves with his whole being, he then always fled from him climbing arduous things. Yet he himself was already a monk, and, as they say who knew at that time, handsome and good. From his mouth I confess I heard one thing, which I much love: he asserts the Saint as saying: "Never did I do anything for vain glory: for that it may not strike, this is beyond man: both have put behind foot from me most wretched of all, from me least of the peoples, have fled far into eternal exile." I often make mention of the man, by whose relation I write these things, whom I wish to be recognized as the servant of the Martyr.

ANNOTATIONS.

While he knows not how to beware of a lesser, he incurs a greater sin: while where blind will leads, sin is born of sin, it has no end, until he falls where he cannot rise again, into the greatest fault: and it is done in a wretched way, because when he can, he will not, nor is he able afterwards to let go sweet sin, even when he wills. So now thinking one thing, saying another, he comes to homicide, and "Avenge, Lord, the blood," the voice cries from the earth to heaven. Man, you have fulfilled the prophetic saying, adding iniquity upon iniquity: now await that Gospel saying: "Blood, which is shed, upon you and upon your sons." Apoc. 6:10, Ps. 68:28, Matt. 27:25 So by oath the free people trusts, walks through the field.

CHAPTER VI.

Journey into Prussia: martyrdom.

[23] Therefore the Bishop, free with the rope loosed, seized with encircling arms the dear desire which always burned in his heart for a beautiful martyrdom, having used the Apostolic permission for this. Two Brothers, whom he thinks stronger for the sacred war, and more apt for carrying the Gospel, he took as companions of the journey; yet first (as mother Rule teaches and the living words of the Fathers by tongue admonish) he sought the will of God by the prayer of the Brothers, Helped by Boleslaus Duke of Poland: and by the counsel of the Brothers, as it were armed with an iron cloak, he began to run the contest. So Duke Boleslaus loved him, whom he admonishes that he would help him, that seeing he might see how he might expose himself to the land of the Prussians by ship of the sea, for seeking souls and cleaving the uncultivated peoples with the plow of God. The Duke fulfills the commands of the spiritual Father: for although he had a rich will that he should stay with him, yet he did not dare to oppose the holy purpose. There is in a part of the kingdom a great city a Gniezno, where now it has pleased to rest the sacred body, At Gniezno, Mass being celebrated where he shines with a thousand miracles, and if they come from the heart, health runs to those seeking rightly. There therefore, because it was on his way, whose long-time silence he had practiced, he celebrates Mass, about to offer the sacred hosts; about to be himself soon a living victim to Christ. He baptizes an exceedingly great people: thence he ties no delays, mounts the ship: which lest any profane one presume to touch, the Duke solicitous he sails into Prussia: had armed with many soldiers. Not after many days, the keel cutting the backs of the sea, they land on the lands of the Prussians not knowing God. But the sailors hastening lay down the holy burden, and returning with nocturnal help take secure flight. The man full of God hastens on his journey, about to cast his nets upon the horrible-sounding sea, if perchance he may find what he may lay up to be eaten on God's table; or if he catch no fish, at least at night he may drink the cup offered by the Son of God. The lofty hope of dying for Christ boils in him, and in his green heart living fire draws strength for burning: as on a golden altar kindled aromatics blaze, and smoking ascend. Therefore the Soldier of God with two companions had entered a small place, Struck down to the ground by a strong blow. which with the encircling wave of the river imitates the appearance of an island. There they stayed some days, and rumor flying to the ears of the Pagans brought word that they had guests from another world, of unknown habit, and unheard-of worship. First unexpectedly, not many in number, they come in a small boat; they leap to land, they gnash I know not what barbarous things, they smoke with great wrath, and seek the guests. b Dew of the Law, dew of honey was then in the Bishop's mouth: he held before him sitting the book of Psalms, in which all the words of God's mouth, in which the life of man and the sum of salvation lie closed. To whom one of them, the worst of the worse, approached closer, gnashed dreadfully, lifted high his knotted arms, and with the pole with which he had handled the boat struck the Bishop meditating on heavenly things most forcefully between the shoulders. "If you do not depart," he said, "you will quickly be beheaded, tormented with dire pains, and many deaths." The shaken volume flies from his hands, on the other side he himself stretched on the ground gives kisses to the green earth, in mind and body wholly stretched out. The outward man is corrupted, the inner is renewed to life: through the recesses of the heart a voice of joy and salvation bursts forth: "Blessed," he said, "be God! blessed be the mercy of God! if I shall receive no more for my Crucified One, he gives thanks to God. at least I have one precious blow." Man of God, do you think a simple blow shines on your back? or has a price upon earth to suffer such things willingly in memory of the Son of the living God? By no means so does the pearl in the dunghill, not the King's purple among the people, nor the face of the rose in the lap of the earth, nor the golden Sun in the heavens, as is in a beautiful heart one blow, which you have gladly for your Christ.

[24] What then? Cast out, they come into the marketplace, where a wave of peoples had flowed together: they surround suddenly the heavenly-dwelling man in a long line, dog heads, open their bloody mouths, ask whence? who was he? what did he seek? why had he come, whom no one called? Wolves thirst for blood, threaten death, because to them he brings life. Until he speaks they scarcely wait: they are horrified and mock, for they know no better: they bid him speak, shake their heads. The man girds his loins, opens his mouth, and because they cannot hear many things, he addresses them more briefly. He explains the cause of his coming: "From the land of the Poles, which the most Christian Prince Boleslaus, Lord administers, to you for your salvation I come, a servant of him who made heaven and earth, the sea, and all living things. I come to take you out of the hand of the devil, and the jaws of cruel Avernus, that you may know your Creator, that you may lay aside sacrilegious rites, renouncing the deadly ways with all uncleanness, and that, washed in the bath of salvation, you may be made in Christ, and may have in him the remission of sins, and the kingdom of immortal heavens." These things the saint: but they in return, long since indignant, mock the heavenly words, strike the earth with sticks, fill the air with bellowings, yet do not lay hands, but dictate their fury, and send to the ears of the guests words of strict severity. "On account of such men," they say, "our land will not give fruit, the trees will not bear, new animals will not be born, the old will die. Going out, go far from our borders. If you do not quickly put foot back, afflicted with cruel punishments you will perish by a bad death." But to those who, placed at the entrance of the kingdom, had sent the good guests to that place, they threaten death, to burn their house, with goods divided to sell their wives and children they promise with foaming wrath.

[25] The Athlete of Christ, seeing no fruit of souls follow, he thinks of taking on the habit according to the custom of the people: and the hope of the desired death being taken away, dejected his spirit with great sadness, turning various heats of cares in his chaste breast; and he said to the Brothers: "Pressed with great adversities, what counsel shall we take? whither we shall turn, I know not; the habit of our bodies and the strangeness of our garments, as I see, harms the Pagan minds not a little; whence, if it pleases, let us change our clerical garments, let us let the cut hair of shaved beards rise with flowing locks, and not forbid them to grow out. Perhaps not recognized, we may better work salvation, made like them we shall dwell more familiarly, we shall converse and live with them, also laboring with our own hands we shall seek a living, like the Apostles we shall revolve with hidden mind the wealth of the Psalms; meanwhile with the mercy of the coming Savior prospering us, something shall come about by this art. By this device, unless opinion deceives itself, a certain occasion of Evangelizing will come, by which, since God is pious and faithful, we shall gain a great treasure of souls found; or pouring out our sweet life for the most sweet Christ, we shall die the desired death." Therefore having seen the counsel, hoping for better things, c he killed the conceived smaller joy with greater joy, about to go out of the evil region he moves his steps with inflamed mind: and to go off to others. and he decided to turn the horses of preaching to the deaf idols of the fierce Lutici; whose tongue he knew, and whom, not yet seen, with garment and habit changed, he could deceive. Yet with this plan, with this good guile he thought, either to find for the Emperor's son a new people, or to put an end to his long desires. But O venerable head, why do you fatigue yourself with entangled thoughts? Near is what you seek: it is not necessary to begin a long way: God will give you by a shorter way, what for so long you have sought with faithful heart, with humble love, with right mouth, with clean heart, and with whole soul. Behold next to you is your beauty, behold at the doors that which man knows not its price, happy and incomparable martyrdom; that even in our age that good Son of the Virgin may have one like to the Angels, who in the hoped-for moment will make you his Martyr. O how beautifully heaven laughs when he sees the Slav entering with a crown.

[26] Meanwhile at Rome in the monastery, where that holy one had been nourished in the philosophy of Father Benedict, as a Martyr he becomes known through a vision to a certain monk divine revelation gave these words: among the many visions which, often caught up in rapt mind, he saw, crucified to the world, John the monk and Abba, there came from heaven to earth, in a delightful descent, of beautiful aspect, two linens, white as snow, without wrinkle and stain. One of them he received whom he came to seek: he possessed

the dear pledge, and the linen received its sweet burden, enjoying he enjoys his Adalbert, enters the golden heaven by the direct path. Whom the other linen might receive in its embrace and carry to the Lord, from his mouth I confess, we could never extract; and therefore, from hidden love of the heavenly country, we think in our thought that he himself is the other burden; but whether this or another be, we do not know with certain mind: nor let this fatigue us, who have our intercessor in our hands. Lord, your Adalbert, we acknowledge has entered the holy of holies, we venerate, and love: who, though he never poured out blood (which is the first beatitude, and a kind of likeness of Christ's Passion), yet by the high humility of morals and pure regard of the love of God, was truly a son of heaven, and of those who never sinned and to St. Nilus. a brother of Angels. At this hour father Nilus had sent words to the spiritual Brothers of that monastery saying: "Let it be known to your charity that our friend has a good way, Adalbert truly has walked with the Holy Spirit." These things in the Christian land; but in the pagan land three men are taking their journey along the shores of the sea, and suddenly there is a crashing of waves, as if some huge sea beast were moving, and that strong crash came to the ears of those walking. The companions hear it securely, the middle one, d the Senior, was most terribly stunned, and as a timid woman in dismay shuddered. To whom Gaudentius, according to his father flesh and his own brother, smiling says: Terrified, he is encouraged by Gaudentius his brother. "Your fortitude has feared, most bold soldier! if there leaped upon us an armed and battle-ready band, what would you then do, who now fear empty things?" He answered: "We are fragile, you are strong; we are weak, you powerful: we certainly fear even the least, but the more so is our God refuge and virtue, the greater is the lack of mind and the small stock of strength: the more happily, the more gloriously shall I love you, Lord my virtue, since, feeling my weakness, I know you to be my virtue." Gaudentius also saw the following night a dream, by which with playful words he mocked the fearful Bishop: entering a delightful oratory, he knew that the Pontiff being prepared had celebrated Mass. But when, the sacrifice being eaten, the vestments were being folded, he came closer to the horn of the altar, in whose middle stood a golden chalice. He inclines his neck, places his mouth, prepared to drain from the golden chalice. The custodian of the sacred altar flies running, and with harsher words rebukes the insolent Gaudentius whence he presumes such things. "It is not lawful," and hearing his dream, he understands that he will be a Martyr. he says disdaining, "for your throat to take the cups of life from the golden chalice: alone should drink all, who lifted up the Mass with prayer, with Christ immolated: for you with dry palate not a drop shall remain." Morning coming, Gaudentius begins to his ears: "Hear, my Senior, the dream of the night which I saw: the Mass being completed, which you celebrated in the temple of God, I approached to take drink from the golden chalice, which stood in the middle of the altar: the minister of the altar forbade me, saying: 'To another it is by no means lawful, the Pontiff should take all.'" Answered the son of woman near to passion: "My brother, by God's ordering may your dream go prosperously: let the sinning flesh with its sins not impede the gift of God: let the mercy of the Creator obtain the victory."

ANNOTATIONS.

CHAPTER VII.

Martyrdom completed. The body sold to the Duke of the Poles.

[27] Friday after Mass said by Gaudentius, Therefore on Friday, Gaudentius, double brother to the holy man, when already the rising sun had nearly completed three hours, celebrates the solemnities of the Masses on the glad grass. After, reclining they take a portion of food, that in the strength of the food set they might resume vigor in weary limbs, and that their renewed feet might more quickly cover the long way without toil. having taken food he sleeps: Revived, with hunger driven off, they rise, begin to travel: but not far from the place where they had taken food, with weariness growing strong, they lay down their heads, and give their weary bodies to sleep. They all drowsed and slept: the sound of arms is present, flashing spear, ringing shield, and sharp sword. He whose brother had been slain by the Poles, led by zeal, a barbarian, comes: with whom those who exult in worst things conspired, he is surrounded by Pagans: led by repentance that they had let them go; and with great onset the idolaters approached. Without delay they dismiss the horses, with swift flight of feet they run up, they disturb the rest of the guests, they send bonds, as if they had thieves, they bind the hands and arms of the Christians. The brothers are stunned; and not sweetly awakened, with unexpected mind they recognize the chains and enemies. Not less, he who had always sought this spectacle kindled with all his vows and desires, now great Adalbert fears as a man: he is terrified, shudders at the taste of bitter death, more than usual the dismayed mind labors in cowardice, the flesh about to die changes color, dread becomes dull in the trembling mind. Let none marvel, or think with himself that the Saint had broken or failed, who through so many years had stood in the winds of temptations an unshaken tree, especially now, when, with the end drawing near, he should receive the palm. Does not the greater Lord, our Redeemer Christ, with the Passion drawing near sweat blood; and he who has power of laying down and taking up his soul, assert to his following disciples that he is sad unto death? If the Lord trembles, is it shameful if man does not fear, when the death of the flesh approaches? The elect are purged by fear of death, without which they are not, from light sins, and if any traces remain from rare spots of crimes. Good man, what do you fear? why do you waste with unarmed fear? You pour out your blood to your God, by which poured out you have a secure transit and free road to heaven, without the meeting of insulting demons, without the objection of even the least sins. To Martyrs indeed not hoping, not accusing does Satan come, nor does he raise a word; fleeing far, because they imitate the shadow of the Savior: although by Martyrdom every stain of sin is wiped away. and as the Lord without sin died for us; so also the Martyrs, although guilty of crimes, although pagans, though not without faults, pouring out their blood for the Lord will wholly lack all sins. Other Saints, though they had a bright and sweet-smelling life before the eyes of God, do not depart without scruple from the vessel of sins; and about the last hour labor in infinite anguish, not knowing whether even a clean life is judged worthy by him, in comparison with whom all things are unclean. But for Martyrdom stands its reason, and is appointed a singular glory, which happy Martyr Adalbert of our unhappy times merited to receive by God's gift. a It is lawful for you to ask, "What shall I render to the Lord?" It is lawful to answer, "I will take the chalice of salvation." There is nothing for you to fear, because, "you, Lord, have broken my chains": there is what you should desire, because "precious in the sight of the Lord is the death of his Saints," since no one born escapes the hand of death. O how blessed, O how glorious so to die, that the sins do not appear, which are washed in baptism, extinguished in martyrdom. Now how great dignity, how great security of joy! to close in a moment the eyes by which men were seen and the world; and immediately to open the same, that God may be seen and Christ. Most beautiful yourself of a beautiful work, do not fear danger, because death is bitter, death is anxious: for if there were no affliction of death, sings honey-sweet Gregory, there would not be such glory of Martyrs. So happily to migrate, O how great a speed! Suddenly you are taken from the earth, to be placed in the heavenly kingdoms. Show us there is nothing under heaven more beautiful, nothing more sweet, than for most sweet Christ to give a sweet life! Of these opinions we now have you as a clear witness; who, placed in this world, you merited by the virtues of morals, and in these, with humility preserved, you shone marvelously; now dead for Christ you are known, more bright, rather most bright by heavenly benefit and the sweetness of miracles. You speak openly, showing namely how well you live, at whose dead bones so many healings go forth, so many pious prodigies glitter running. b

[28] They say who were in that contest, that the pale Bishop did not say one word, except when bound they lead him to the brow of the mountain, he is pierced with 7 lances: where they pierce his beautiful inwards with seven lances. Then to him, whose lance had first delivered the blow, and who with grim look had appointed the place for the Martyr to be slain, this one word, "What do you want?" asking with faint voice, he utters. You have, Father, what you always had in your mouth, having suffered for the desired Christ: on this day made a happy victim, on the day on which the Savior was crucified himself for you and for the world, then healing the great ailing world, now making you his Martyr. With seven gifts Christ enriched you with much power, the grace of the Holy Spirit flowed upon you; now in his honor, pierced with seven lances, embrace the desirable Christ. The leader and master of the wicked cohort, fiery Sicco, first pierces the recesses of the heart, then with malice leaping up and hand running the rest complete the crime. But that clement divinity might show, that to his servant were loosed the prison of the world, the great chains, and all the bonds of sins; after they had cut the holy body, with no one loosing, the bindings of his hands loosed themselves; he extends his hands in the manner of a cross. but he himself, embracing the friendly death, which he had always loved, following, stretched out his hands in the manner of a Cross. Falling the corpse occupies mother earth: the holy soul enters happily to life, admiring the laughter of God and the joys of the singing heaven. You have left under your feet this beautiful thing that appears: now to expedite what within lies hidden. After the weeping of men, pass over to the blessed number of Angels, where all the happy Saints see you, especially the Martyrs of Christ. Still beyond the Angels, Martyr, ascend with glory to the King of Martyrs, to the Savior of all, to him from whose sight earth and heaven flee; speak face to face, as a man to his friend. You have escaped (what bitterness have you? what is there not of sweetness?) where are the high contemplations of inner refreshment, where is food and drink the perpetual praise of the Creator. On that same day, they say, when a certain Presbyter was celebrating Mass, it is revealed to the sacrificing Presbyter. the Spirit revealing said in his ear, that he should implore the intercessions of Blessed Adalbert for the laboring world. Willingly he obeys the divine admonitions, and in the memory of the holy Martyrs calls upon Adalbert, that for our errors, with the slain victim, he may intercede with divine mercy.

[29] Therefore the impious men mercilessly

carry his two bound Brothers with them, and separate the noble head of the holy man from the rest of the body, they sell the body to Duke Boleslaus, and under faithful custody guard both parts. Do not think that they make religion, who know only how to profane: they thought that they would receive a great price from the nearby Duke Boleslaus, as was the case, when they would sell the most reverent body and head as a desirable treasure. c The precious Adalbert was martyred on the day that pious George was struck by the sword. And well on one day, He suffered on the day of St. George. because both good ones shine upon those seeking them with frequent miracles, and are present to wretched mortals. Be again both good, and you are to be often called by me: speak indeed, let the Star of the sea rise, d let St. Peter join himself, let him follow to all the Saints; for God speak in the sight of the Prince of the living wretched good, with the Lord God granting, for his beloved Son in the Holy Spirit, to whom is glory, praise, honor, kingdom and empire, the holy city of Angels, to whom were, are, and come with beautiful face the immortal ages of ages. Amen.

ANNOTATIONS.

The following are inserted in Surius. Whatever you have sinned in this time, Invocation of Christ and St. Adalbert. which is rolled for seven days, expiating and cleansing with seven wounds, tread the abyss and earth under your feet: climbing beyond every creature, seize the sweet Creator. Blessed the man whom the glory of paradise has possessed, whom confession and beauty have received before the eyes of God, that he may taste by opinion, which he is wont to say, "what eye has not seen, nor ear heard, nor has ascended into the heart of man, which God has prepared for those who love him." A contrite heart now calls you, the infinite error of our times calls: the great cry of our miseries cries out to you, most happy Martyr. You delighted with the purple nobles in the sight of God, you feasting with the sweet-sounding voices of Angels within the holy of holies, do not forget the true captives, not perceiving in what tribulation we are turned. You who can do much at the King's court, make for us law and justice against the unjust hatred of such great enemies: because even now holding the kingdom with Christ, it is necessary that you bring forth that Satirist's saying: "O cares of men, O how much vanity is in things!" For great misery there is need of great help. Let not one Saint come with you: the salvation of men whose art it is, let a sound part of the Angels stand with you. O love, who rules all in heaven, look upon the wretched lands with a kindly spirit, in which in this age great iniquity ranges. Do what you have done, made earth because of piety, shed blood because of exceeding charity. Speak you before all, speak from the ones from which a new Martyr has swum forth, speak, good Adalbert: "O best God, pity the various labors of our ruin, curb the immeasurably growing errors of boiling greed: who in the beauty of a harlot wish to exchange the love of God, especially in this age, for the love of the world, saying good, bearing evil in the end; they promise to delight, and they make labor; they say they will help, and they know only how to harm: to whom that of the poet applies: 'The pipe sweetly sings, while the fowler deceives the bird.' Rather that Gospel saying applies: 'What does it profit a man, if he gain the whole world, but suffer the loss of his soul?' Which weeps in the sacred eloquence, who secure about himself, is fearful about our peril: because standing among a thousand throngs of the never-sleeping devil, having also a hundred perils of inborn nature, we still nourish the savage pestilence of greed, that the thing outside us may destroy us within. 'Alas!' he says, 'placed in the pleasures of present things, the more we acquire what is desired, the more we open the mouth of greed into the immense.' We do not know, wretches, what like we suffer: after the fulfilling of pleasures we are more hungry, and with the pleasures of carnal things obtained, we never say, 'It is enough.' This is the common evil of all, chiefly this is my misery, and, if any there be, those like me: who ought to have nothing but spiritual things, think almost only carnal things. If you can do anything, rather because you can, heal our wounds." But to the matter.

You indeed did these things through your madness: but O what a blessedness, unwary, you brought forth. To him wishing to convert you to Christ the Savior, you unwilling secured an immortal dignity.

MIRACLES

From the very ancient Annals of the Bohemians, and the Chronicle of Wenceslaus Hagecius, Provost of the Collegiate Church of Stará Boleslav, excerpted and translated into Latin by Bohuslav Balbinus of the Society of Jesus.

Adalbert, Bishop of Prague, Martyr in Prussia (S.)

a

FROM BOHEMIAN AUTHORS

[1] In that dawn of the Christian Religion among the Bohemians, when very many nobles refused to acknowledge Christ, and had most bitterly hated their Bishop Adalbert, it happened that Slawnik, Count of Libice, and Strzezislava his wife invited their son Adalbert by letter to Libice; the Bishop, since he saw that he had to pass through places hostile to the heathens, He consecrates the church built by his parents at Libice. disguising his habit, put on a long robe and hood, and with bare feet undertook the journey, and through most deep and pathless woods came to Libice. There he consecrated the church which the father had built at his son's admonition, and remained for three days at Libice, to the consolation of his dearest parents and brothers. On the fourth day saying farewell, having given to his father, mother, and brothers a blessing, silently again and by hidden roads, for fear of the heathens, he departed. In that journey, wandering a little, he was seen at a village called Zelenka. Immediately whatever there was of pagans, on his return he is badly treated by the Pagans: they surround the Bishop, they ask, who, whence, and whither he was hastening? Adalbert answers, that he was going from Libice to Prague, that he was a man similar to other men. The pagans, dragging the Bishop by his hood, take him to Prerov. In this village there dwelt, of the most noble race of the Tunakkians, Brodislaus, a powerful man, who fatigued the holy man with many interrogations: Adalbert answered modestly and little. And so Brodislaus, noticing that he was a Christian man, called his servants, and showed what he wanted done. as his punishment the Lords of the place are burdened with debt. They, pulling off the hood, inflict many blows on the holy Prelate. The Bishop, dismissed, with face turned to the village of Brodislaus: "In this place," he said, "I was despoiled of my hood, and innocent, beaten; may God cause that the Lords of this village shall always owe, and shall never pay what they owe." The truth of this prophecy the subsequent times have proved. Burdened with debt, the Lords have often been forced to yield that domain; and again others driven out, as others succeeded, until in the memory of our grandfathers Prerov was joined to the Royal Chamber.

[2] At a certain time Bishop Adalbert, on the day sacred to SS. Cosmas and Damian, a pilgrim went to Stará Boleslav (three miles distant from Prague), that in that place where St. Wenceslaus had poured out his blood for Christ, he makes pilgrimage to St. Wenceslaus, he might spend the night. The whole night spent in prayer, when he had satisfied his piety, having tasted a little food for fear of the Pagans, he held his way along the Elbe; and advancing to the space of a mile, he came to the village of Neratovice. There he prayed, for the love of God, that he might be ferried across. The boatmen ferried him across, but at the same time demanded fare. The holy Bishop answered: "Little sons, gold and silver I have not, but for all price will be the faith of Christ, which I shall announce to you, and to your souls I shall impart the saving benediction." They, shouting that they were held to nothing by such things, follow the holy man, he is despoiled of his shoes by the boatmen, and cast him inhumanly on the ground, and by force strip him of his shoes. But the Bishop rising: "For a blessing," he said, "there shall be a curse: God will cause that in this place bread shall never abound; always you shall be in need of it." From that time to this present day, those who survive from the stock of those boatmen (says Hagecius) every year before harvest labor under lack of bread, thus punished with scarcity of bread. nor can they keep grain in their barns until the next harvest: even if they bring in a copious harvest, with no one perceiving it is lost in the barns and vanishes. Therefore as soon as they reap, they thresh, and sell; since they know that before the new harvest they will necessarily have to buy bread. But the holy Prelate, so unworthily treated, with bare soles returned to Prague. But in that place in which St. Adalbert was cast upon the ground, later generations for the sake of veneration erected a great column with an altar: so that if pilgrims should wish (for with great concourse of people the place is celebrated on the feast of St. Adalbert) Mass could be held. But the Lord of the place, Ferdinand Count Slavata, in the year 1670 erected a chapel to the honor of St. Adalbert and for the nourishing of the piety of pilgrims.

[3] The Roman Pontiff wished St. Adalbert, called forth from the monastery of St. Alexius, to celebrate an Episcopal Mass in his presence: which Adalbert undertook with the greatest piety. celebrating before the supreme Pontiff, But when, after showing the most holy Eucharist to the people, he had come to that place in the Mass where the commemoration of the dead is made in silence (they call it Memento), Adalbert drew out such a delay that those present marveled, and could no longer patiently wait. The Pontiff ordered the celebrant to be admonished. Drawn by his vestment he at length returned to himself, and looking around perceived that one of his gloves was missing, and asked for another. The divine work completed, the Pontiff, St. Adalbert being summoned to him, rebukes him: "Good Father," he said, "do you think it lawful to doze amidst the sacred things?" But Adalbert answered, "Most Holy Father, he is present at the funeral of the brothers at Libice in Bohemia. of sleep I indeed know nothing, but I do not dare to deny that I suffered something divine. For yesterday my own brothers, slain by the Heathens for the faith of Christ, still lay unburied; by divine command I was bidden to be present at their funeral, and to bury those sacred bodies with Christian rite; it was necessary for me to be in Bohemia, to perform this last office for my uterine brothers. But because you, drawing me, disturbed me too quickly, while I hasten, in the church of Libice, on the altar of the Mother of God, I left one glove." The Pontiff, having heard these things, that he might have the matter explored, sent into Bohemia, asking whether and on what day Adalbert's brothers were killed by the heathens, and who arranged their funeral? It was learned that it was that very day of slaying that Adalbert had named; moreover that he himself had been present, and, with the whole people of Libice looking on in the church of the Blessed Virgin, the funeral was accompanied; and besides, they brought the glove from Bohemia, which when they compared with the other Roman one, all recognized it to be the other one which he had had at Rome before: by which thing so marvelous, the Pontiff learned to esteem Adalbert's sanctity.

[4] Adalbert, returning from Rome to Bohemia with the Brothers of his Order and his own brother Gaudentius, tired from so long a journey, sat down near a wood, in a certain field in the region of Justa (Justa, or Domazlicium, is a city of Bohemia on the borders of Bavaria) at a village called Milavecz; and both he and his companions fell into sleep. When behold, a shepherd, the flock

driving nearby, slowly approaches Adalbert, who lay separately from the others; and applying his shepherd's horn to the ears of the holy Prelate, a shepherd disturbing St. Adalbert with his pastoral horn becomes deaf, suddenly with all his might he raised a blast. Terrified by the new thing, Adalbert, sleep being broken off, divinely inspired said: "May God cause that those who do these things become deaf." At the word of the holy Prelate the shepherd became deaf. To this present day (says Hagecius) whoever of the shepherds in that village blows a horn, is punished with the same penalty; and therefore the Milavecensians, when they hire a shepherd for their flocks for a price, forbid the horn to be blown, but order the cattle to be driven with the sound of whips. But some, led by petulance, and accusing the earlier men's folly and fear, seizing a horn have dared to blow: whom immediately punishment followed, and they were immediately made deaf, nor could they ever be cured.

[5] From the time when St. Adalbert deserted Bohemia, and set out for Rome, in all those years no rain fell from heaven: with St. Adalbert absent from Bohemia there was the greatest drought, for Adalbert had pronounced an anathema on Bohemia. Pregnant clouds were borne through the air, but nothing but storms and lightning were born. When therefore he was returning from Rome to his own, he wished to turn aside to a monastery (which a certain Hermit had begun, but had not yet finished), situated on a most high mountain, from which the fields of Bohemia lying below could be seen. Brimota (this was the man's name) came to meet the Bishop with the Brothers, and with the greatest joy of all received him coming, with all who were present praising God. But the holy Prelate standing on the mountain, absolved the land of Bohemia, which when departing he had cursed, from the anathema; and forming the sign of the Cross, he imparted a benediction. At that very same hour heaven poured forth a most copious and silent rain; by which the fields being refreshed, all plants and trees shortly after began to grow green. This mountain, taken away by his return: from this miracle (because it first began to grow green) Zelena-hora, Grunberga to the Germans, that is, the Green Mountain, to the present day is called: and in the place where the holy Prelate had stood, we see a temple erected. Afterwards entering Prague, Adalbert, with Duke Boleslaus the Pious, Clergy and People pouring out to meet the holy Bishop, in the Cathedral church of St. Vitus admonished the people of the Office, and at the end of the exhortation, "lest," he said, "henceforth heaven be to you of brass, and the earth iron, I bring you a hymn approved by God and his Vicar on earth: which if with conscience cleansed from faults you shall sing, I promise that you will have God propitious, and heaven, always open to heavenly graces and timely rains." At the same time he brought forth from his pouch a parchment written with musical notes. This is the sentiment of the chant: prayers prescribed by him. "O God, who governs all, have mercy on us! Jesus Christ, have mercy on us! Savior of every Creature, save us, hear us and our voices, O Lord. Give, Lord, fruitfulness to the lands and peace to all! Kyrie eleison, Kyrie eleison, Kyrie eleison." The present hymn is sung even in our time in many churches, especially in time of drought. b

[6] Concerning the rain obtained from heaven, the matter happened thus. When the most holy Prelate Adalbert, offended by the hardness of the Bohemian people, Bohemia subjected to Anathema, newly and badly transferred from idols to Christ, and looking back at their idols, was thinking of Rome; attacked with all injuries, often even violated with blows, he hurled an anathema against the stiff-necked people. Marvelous thing! During all the time c in which Bohemia lacked its Prelate, it did not rain, so that heaven seemed of brass, the earth iron. The Bohemians, admonished by so many evils, whence rain was denied, began to fatigue heaven with prayers. They went to the temples and tombs of the Martyrs St. Wenceslaus, St. Ludmilla; the sacred Relics of St. Vitus, namely the arm which St. Wenceslaus had brought into Bohemia. and therefore left without rain, Nothing was obtained. When behold, to Duke Boleslaus, surnamed the Pious, at dead of night, more ardently praying in the Basilica of St. Vitus, a heavenly voice is conveyed: "That the land is bound with a curse, therefore unless with the holy Prelate called home, and the anathema lifted, there will be no rain." Immediately an embassy is decreed by the Prince to the Roman Pontiff, whose chiefs were two Presbyters, Bolehostius and Mysliborius: four added from the Nobility to adorn the Embassy, Krzivanius, Rosislaus, Wnymir, and Jarek. It would be long to recount the Legates' journey to Mainz, and the aid sought from and obtained from the Archbishop of Mainz, then their efforts at Rome with the Pope for the restoration of Adalbert. he seeks back St. Adalbert, There those things were done which the ancient writers of the Life and Baronius, and from ours Cosmas, Dubravius, and Hagecius, and others relate. Finally Adalbert was ordered to return to Bohemia: whom on the following day, by divine inspiration, with permission obtained from the Abbot, six religious Brothers of the Saint, Benedict, Matthew, Isaac, John, Christinus, and Barnabas (who, the last, because of his absence, was not crowned with the laurel of Martyrdom) followed, and overtook him in the church of St. Marianus in Viterbo.

[7] The holy Prelate entered Bohemia through the borders of Bavaria, namely through the village of Milavecz, who returning, which is one mile from the Royal City of Tusta. There is shown today at Milavecz the Adalbertine fountain, to the Bohemians Woytesska (for Woytech means Adalbert) from St. Adalbert, who either consecrated that fountain or elicited it, marvelously powerful against all sorts of diseases even to our age; there live very many who, calling on the name of St. Adalbert, drank health from that fountain. From Milavecz the holy Prelate went to Klatovy, thence to Nepomuk, from Nepomuk ascended the Mountain, which today they call the Green. On that mountain with some companions an old man dear to God, Brzimota by name, cultivated a solitary life, at a little chapel of the Blessed Virgin Mary, which in the year 977 he had raised up. He receiving Lord Adalbert, known to him and his for a long time, most lovingly, beginning to sing the Hymn "Te Deum laudamus" with all the Brothers following, led the holy Bishop into the chapel of the divine Parent. he imprints his footsteps on a stone, Delighted by meeting a friend, Adalbert, after he had saluted God and the Mother of God with prayers, standing on the summit of this most high mountain (on which now a most beautiful citadel has been built), on a stone (which today in the most elegant and spacious church of Blessed Mary, built in that place, near the high altar on the gospel side, is shown with the imprinted footsteps of St. Adalbert), looking at Bohemia subject below, with the Cross formed toward all four quarters of the world (as Ferus of the Society of Jesus says in the Life of St. Adalbert), he absolved the whole of Bohemia from the bond of excommunication, by his blessing he elicits rain, and with full hand poured benediction upon all the people. Scarcely had he finished the good words and prayers, when the sky began to be overcast with clouds, then to drop: finally the most longed-for and most pleasing rain ensued, refreshed the most thirsting earth: so that even from this (as Pontanus says in book 3 of Pious Bohemia) all Bohemia knew that its Prelate had returned; because truly from this mountain the rain first descended, and this mountain first began to grow green in the sight of the beholders, the name given to it was Zelena-hora, Mount Green, and it keeps the name, as also the neighboring Town Nepomuk (which the ancients called Pomok), as if you should say a place watered by rains. As they descend from the Green Mountain to Nepomuk there is a fountain, of the same name as the Milavecensian one (Woytiesska or Adalbertine) leaping from the very rock, cold and clear, itself noble by benefit of healings: to which on Low Sunday Dominica in Albis d with the banners of the temples the supplications of Clergy and people are led, solemn thanks are given to Lord Adalbert, with the rite preserved from time immemorial. About the same time an alms is distributed among the poor by the Lords of the citadel or castle; if they do not do it, the citadel is infested with nocturnal terrors and specters.

[8] he rests upon a rock. Advancing toward Prague the most holy Prelate, at half a mile from the Green Mountain, rested, and weary from the road began sleep on a very hard rock. The lineaments of the lying Saint are seen even today, and all the lines of his limbs; whether because the rock (as the inhabitants believe) yielded to the holy Prelate; or whether antiquity marked that place in memory of Adalbert. In our fathers' memory the most illustrious Lord of the place, Adam of Sternberg, supreme Burgrave of the kingdom of Bohemia, covered this stony little bed of the holy Man with an elegant Chapel built above it with a vault and dome of Italian workmanship (which chapel has been consecrated in the name of St. Adalbert by the Archbishop of Prague): whose wife, the most illustrious Maria Maximiliana, Countess of the Roman Empire of Hohenzollern, completed the work, and adorned it with various images of the Saint Patrons of Bohemia. That place also has now (and formerly had) an old man, who leads a solitary life here, and is sustained by the alms of pilgrims (who flow in great number). I myself visited these sacred memorials of St. Adalbert not once, and his footsteps, as all pilgrims do, I greeted with a kiss.

[9] The first miracle of rain obtained from heaven, the perpetual tradition of our ancestors confirms: the names of the places themselves speak: the very footprints of the holy Prelate show: the circumstances and all the accompanying details, so clearly recorded, establish: the authority of all the Bohemian writers certain belief of this miracle, who have treated of St. Adalbert, approve: Raczek Dobrohorsky and Dalimil Mezerziczky, both Canons of the Collegiate church of Boleslav, described this miracle; four hundred and more years ago the most ancient History of Boleslav mentions this miracle, and certain old Legends; Pulkava (who by order of Charles IV 300 years ago composed the history of Bohemia) also tells this; then Dubravius Bishop of Olomouc in book 6, then Hagecius in the Annals of Bohemia: these two died in the year 1552. There are added, Lupacius in the historical Calendar; George Ferus, in the Life of St. Adalbert chapter 23; and Albert Chanowsky of the Society of Jesus, Priests, in the footsteps of Pious Bohemia: Pontanus Dean of the church of Prague, who lived under Rudolf II, in book 3 of Pious Bohemia; Paproczky, in the life of St. Adalbert; Martin Borek, in the history of Bohemia in Boleslaus the Pious; in a word, all the old and new writers of Bohemian matters. Nor does it move me, that those who wrote the ancient Life of St. Adalbert have nothing of this kind. The cause of this silence seems to be that the ancient deeds of St. Adalbert, far from Bohemia, with the memory of the holy Martyr still recent, although passed over by the writers of the Life. when many things were still unknown, were written: but more things the day afterwards opened, and the daughter of time, truth, made plain. Whence in that double Life, which I copied from the Ms. of the church of Prague, besides the death of the holy Prelate, after his death nothing of miracles is narrated; nothing of St. Adalbert's holy companions, who followed him from Rome; nothing of his Apostolic journeys; nothing of St. Stephen King of Hungary as an infant washed in the sacred waters; nothing of those things which he did in Bohemia (for he did the greatest things, and bore many things, which are narrated in the histories of Bohemia); nothing of the foundation of the monastery of Brevnov of the Order of St. Benedict, to which the holy Prelate gave his own patrimony, as appears from the very letters of foundation, which are in our hands; nothing of his other deeds in Poland is narrated: so that the argument is not firm enough

to derogate from belief from the fact that those two ancient writers were silent.

ANNOTATIONS.

HISTORY OF THE TRANSLATION

From the History of Cosmas of Prague brought into a Breviary.

Adalbert, Bishop of Prague, Martyr in Prussia (S.)

FROM THE HIST. OF COSMAS OF PRAGUE.

[1] The illustrious a Duke of the Bohemians with a huge army came b to the metropolis Gniezno, strong by the nature of the place and its outer wall, but easy to be captured by enemies, with few citizens inhabiting it: where at that time, The Bohemians having captured Gniezno seek the body of St. Adalbert; in the Basilica of the Holy Mother of God Mary ever Virgin, there rested a most precious treasure, namely the body of the most Blessed Adalbert. Which city the Bohemians soon obtain without warfare, and with great joy enter the shrine of the Holy Mother of God, and setting aside all plunder, demand that there be given to them only the precious mass of the sacred body which had suffered for Christ. Whose temerity when their Prelate c Severus saw, and sensed the will eager for every lawful and unlawful thing, by Severus Bishop of Prague in vain they are restrained, he tries with such addresses to recall them from the illicit daring: "My brothers and sons of the Church of God, it is not so easy, as you estimate, that any mortal so rashly should presume to touch the sacred clod of the body, full of the powers of God? For I greatly fear that we be struck either with oblivion of mind and with blindness, or with some weakness of limbs, if we rashly presume to do this. Wherefore first fast for three days, do penance for your sins, and they are invited to penance: and renounce all abominations which he himself abominated in you; and promise with whole heart that you will do them no more: for I hope in the mercy of God and our patron St. Adalbert, that we shall not be deprived of the hope of our petition, if we shall persist in the devotion of faith and the continual prayer of supplications."

[2] But to them the words of the Prelate seemed as deliriums; and immediately stopping their ears, rushing to plunder. they made an assault, to seize the sacred body. And because it had been laid behind the altar next to the wall, and could not be pulled out otherwise unless the altar were destroyed, the wicked hand with a savage mind performs profane work. But divine vengeance was not lacking. they are punished, For in the very work of their temerity they stood with senses stunned: nor was there voice, nor feeling, nor sight for nearly three hours' space; until, with the grace of God again becoming propitious, they regained their former offices. Soon, though late penitent, and they do penance. all do the bidding of the Bishop, and by how much they had been more evidently chastised by the divine nod, by so much more devoutly they persisted untiring in their prayers, fasting for three days, and asking pardon.

[3] On the third night to Bishop Severus, resting after the morning synaxis, after the appearance of St. Adalbert, the holy Prelate Adalbert appearing in a vision said: "Say these things to the Duke and his companions: the Father from heaven will give what you ask, if you do not repeat the evils which you renounced in the font of Baptism." In the morning when the Prelate made this known to the Duke and his companions; soon, cheered, entering the church of St. Mary, they promise amendment of life: and prostrated on the ground before the tomb of St. Adalbert for a long time, with common prayer poured out, the Duke rose, and standing in d the pulpit, broke the silence with this voice: "Do you wish to amend your transgressions and come to your senses from wicked works?" And they with tears flowing cried out: "We are ready to amend whatever our fathers or we have transgressed against the saint of God, and to cease from evil work." e

[4] The Prelate, having invoked the name of the Holy Trinity, and taking up a mallet, with a hundred Clerics chanting seven Psalms and other prayers fitting for this holy work, the sarcophagus being opened all are refreshed by the odor, began gently to destroy the top of the tomb, destroying it down to the bottom of the sacred treasure. And when he had opened the sarcophagus, all who were present in the church were filled with such fragrance of most sweet odor; that for three days, as though refreshed with the best dishes, and the sick are healed. they forgot to be refreshed with food: moreover on the same day very many of the sick were healed.

[5] Then the Duke and Bishop and a few Companions inspecting, saw the saint of God, with face and habit so bright, the body is seen vigorous: and so whole in body in all respects, as if on the very day he had celebrated the solemnities of the sacred Masses. The Clerics sing "Te Deum laudamus," the laymen "Kyrie eleison." When these things had been so done, the Duke with face bathed in tears of joy, with prayers poured out, prays thus: "O Martyr of Christ Adalbert, have mercy on us always and everywhere: look upon us now with your accustomed piety, and be propitious to us sinners, and do not disdain to be brought by us, though sinners, to your See of the church of Prague."

[6] A marvelous thing and very astonishing: whose tomb just three days earlier they could not move, immediately the Duke and Bishop lift his body without impediment from the sarcophagus: the lifted body is placed upon the altar: and covering it with silk, place it on the upper altar, that the people might pay their vows to God and his Saint, which they had vowed; and on the same day two hundred marks were placed in the chest of the altar. O almighty God, rolling the world through ages, who always reigns alone, who governs all things; there is nothing, nor was, nor will be in the world, good Christ, without your nod. What mortal could ever believe this, that to apostatizing nations, already crowned in the heavenly kingdom, he should allow his body to be brought back; whose crimes having despised, he fled their companies while yet he lived?

[7] But if we weigh the greater and ancient miracles of God, how the Israelite people passed through the sea with dry foot, how from a dry rock waters flowed, or how the maker of the world appeared in the world, born of the Virgin Mary; it becomes us not to marvel, but rather to be humbled to the God of heaven, who has done and can do what he wills, and to assign everything to his grace: by whose grace inspiring it came up into the heart of the Duke, that he should similarly transfer the body of the Archbishop of the same city, f Gaudentius by name, who rested in the same church. This one, as we related above, the bodies of St. Gaudentius are also transferred, was not only by carnal but also by spiritual conjunction brother to St. Adalbert, and an inseparable companion in every labor and hardship; even if not in body, yet by the compassion of mind he bore the martyrdom with him. For it could not be that a sword should not pierce his soul, when he saw his own brother fall by the swords of the Pagans, and himself likewise wished to be slain.

[8] Likewise it seemed good to the Duke and Bishop that the relics of the five g Brothers, and of the five Brothers, joined to the holy body (of whose life and passion we have sufficiently related above, who in the same city, but in another church, rested) they should likewise transfer with the greatest diligence. What more? They came with all the sacred burden in prosperity and joy into Bohemia, and on the Vigil of St. Bartholomew the Apostle they pitched camp near the metropolis of Prague along the stream Rokitruca, They are brought in on 23 August. where at daybreak the Clergy and all the people met them with a procession: whose long series the broad field could scarcely hold.

[9] h Such was the procession. The Duke himself and the Bishop with shoulders bent beneath carry the sweet burden of the Martyr of Christ Adalbert. with a procession. After them Abbots together carried the relics of the five Brothers. Then the Archpresbyters rejoice in the burden of Bishop Gaudentius. Them follow twelve chosen Presbyters, scarcely sustaining the weight of the golden Crucifix. For Duke Mesko had weighed himself in this gold. In the fifth place they carry three tablets, heavy with gold, which had been placed about the altar where the holy body rested.

ANNOTATIONS.

b in the year 1039.

ON THE BRINGING OF THE BODY TO PRAGUE, Dissertation of Bohuslav Balbinus,

book 3 of the epitome of Bohemian Affairs, chapter 4.

Adalbert, Bishop of Prague, Martyr in Prussia (S.)

FROM THE HIST. of Bohuslav Balbinus

[1] That the body is held at Prague, A very odious question, unknown to ancient writers, about the body of St. Adalbert, certain Polish writers from a hundred and eighty years ago and a little more raised up, in favor of their own nation, asserting that the sacred body of St. Adalbert is not at Prague, and this Cromer, Bishop of Warmia, relates in his Polish history that he once objected to Ferdinand I Caesar at Prague. Those who follow this opinion say: that when Brzetislaus, Prince of Bohemia, had taken Gniezno, which they willingly confess; the ministers of the temple by a "pious lie," as Cromer speaks, offered the body of St. Gaudentius in place of St. Adalbert to those asking; but secretly buried the body of St. Adalbert in the shrine of the temple; that the former was seized by the Bohemians as St. Adalbert, and carried into Bohemia. So Cromer in book 4 on the affairs of the Poles, who described this narration from John Dluglossius or Longinus, Canon of Krakow. Longinus was the first to deny, Longinus died in the year 1480 on 29 May, and brought his Polish history down to this year, about whom more can be read in Miechowita, who completed his history in the year 1506. I have been unable to find any older author of this narration, about a substituted body of St. Adalbert, nor have I found one cited by others. Vincent Cadlubec, Bishop of Krakow, who in the year 1223 is said to have written the Polish history, I have never been able to see, that I might learn his sense also. But although he himself might have transmitted this (which I cannot affirm), yet no weight would accrue; since the Polish writers themselves usually depreciate his authority, and Miechowita, Cromer, and Decius mock him as fabulous, whom Miechowita and Cromer followed, and place no support in him. Certainly Cromer adduces a ridiculous error of this Vincent: for he wrote that C. Julius Caesar, before he had conquered Pompey, was overcome in three battles by Lech or Lesco Duke of Poland, and by agreement gave his sister Julia to Lesco in matrimony; and that M. Crassus the Roman was destroyed with his army not by the Parthians but by the same Lesco. Let them therefore see on what author they rely, if any rely on Cadlubec. Miechowita follows Longinus, and adds another further narration, which Cromer copied from him: "Boleslaus," he says, "Duke of Poland, in pilgrim fashion went to Gniezno to venerate the Relics of St. Adalbert, immediately before this, in the year of the Lord 1127 on the Kalends of March, by Jacob Archbishop of Gniezno, from hidden places (where for fear of the Bohemians they had been scrupulously concealed) they were brought forth into public, and to all the faithful of Christ revealed for veneration."

[2] Baronius and others. The same narration concerning the substituted body in place of St. Adalbert is held in his Annals by Cesare Baronius, who, since he had never read the historians of Bohemia (certainly he cited neither Cosmas Dean of Prague, nor Dubravius Bishop of Olomouc anywhere, much less those most ancient ones who had written their country's history in the country's tongue, whom we have named elsewhere) not doubting the truth of the history, he described the very words as he found in Longinus, and so from Baronius no greater authority accrues than that of Longinus alone, whom he had read. But what was the hatred and sinister feeling of this writer both toward Duke Brzetislaus and Bishop Severus, and toward the whole Bohemian nation, occupied by which he wrote these things, the very words, which we shall adduce afterwards, sufficiently show. This one authority of Longinus those think sufficient for themselves, who contend that St. Adalbert still rests buried at Gniezno. Some years ago, with a most learned man, a Pole by nation (such innumerable ones as Poland has), I conferred about this matter: who was boasting that he had a new and most powerful argument indeed, and a historical demonstration itself, by which he would rely. I did many things to elicit it: at last he brought this forth. "Emperor Otto III, when he had instituted a pilgrimage to the sacred body of St. Adalbert, went not to Prague, but to Gniezno to his tomb; who doubtless would have been able to know where St. Adalbert was buried; therefore the sacred relics of his body are preserved not at Prague, but at Gniezno." That argument I immediately so dissolved, that the most learned man confessed that in it there was no support, for I showed that this was done thirty-eight whole years before Brzetislaus invaded Poland.

[3] Against whom is the unquestioned possession of many centuries, In a matter so ancient, scarcely anything besides the authority and certain and attested tradition of the ancients can be brought forward; but this to us is as possession, since after some centuries, with no one doubting before, the question first arose. For if even today someone should arise and deny that SS. Peter and Paul lie at Rome, or that St. James the Apostle lies at Compostela, or that St. Augustine lies at Pavia, what shall we object to him beside the consensus of all ages and Writers? Nevertheless I shall bring forward those arguments, which may easily draw the Reader, free from prejudice, into my opinion, as I hope. And first I oppose authority to authority, and a greater one, inasmuch as more ancient. supported by the testimonies of the ancients, Cosmas, Dean of Prague, who lived at that time and wrote the History of Bohemia in the year 1086, and worn out with age died in the year 1098, described this translation of St. Adalbert as done in the year 1039, so clearly, with all the notes and attendant circumstances that are wont to accompany true narrations, miracles, events, and other things; that if this one were read, all later writers, who lived in this and the preceding age, lose credit in comparison with him living and seeing. The same affirms the very ancient history of Boleslav, written in the native tongue in verse: the same innumerable other most ancient authors, by whose authority Hagecius supports himself; the same Emperor Charles IV in his Life; the same Przibik Pulkava de Tradenin, whose copy, written 336 years ago, I have in my hands; the same Dalimilus, and others. It is truly marvelous that this substitution of another body, if it was done, was unknown to the ancients, to Meinhard Bishop of Prague, who most preciously covered the Mausoleum of St. Adalbert with gold and gems (at the expense of three thousand seven hundred sixty groschens of Prague money) in the year 1129; then even to Caesar Charles himself, in whose reign John IV the Bishop again adorned the tomb of St. Adalbert with silver plates and shields (as we narrated in the Life of Ernest I), it was unknown. Indeed long afterwards the little fable was fabricated, and what occasion gave rise to it, I shall narrate below. All historians of Bohemia follow Cosmas and the ancient tradition: Pius II Pontiff hints at it: they affirm expressly (besides the ancients) Cuthenus, Hagek Canon of Boleslav, Dubravius Bishop of Olomouc, Pontanus Provost of the Metropolitan Church, Weleslavinus most diligent Writer, in a word, all writers of Bohemia, finally the whole antiquity of Bohemia.

[4] Likewise the most ancient Martyrology of the church of Prague, which for many centuries was publicly read out among sacred things in these words: "9 Calends of September: by the faith of the most ancient codices, On the same day was brought to the church of Prague the body of St. Adalbert, Bishop of Prague, with the bodies of the five Brothers Martyrs, and of the Venerable Gaudentius, Bishop of Gniezno, own brother of St. Adalbert, by Brzetislaus Duke of Bohemia, and St. Severus Bishop of Prague." In the most ancient monasteries of Bohemia, after the Life of St. Adalbert in manuscript codices (which show the antiquity of many centuries by their most ancient letters, intertwined and now fleeing with age, and can scarcely be read for their antiquity) we see a Legend, as the Ancients called it, prefixed with this Title: "On the Translation of the body of St. Adalbert from Gniezno to Prague, by the Most Glorious Prince Brzetislaus." Such Codices I have seen, and with these eyes examined, at Trebon, at Cesky Krumlov, in the College of St. Clement in Prague, and elsewhere. In the time of Charles IV nothing was more certain, and about the contrary fable nothing was heard even by report, as the deed of John IV Bishop of Prague shows. by the accurate description of the Translation. Jerome of Prague, from the sacred Camaldolese Order, Apostle of the Lithuanians, writing the life of St. Romuald more than two hundred years ago, mentions that St. Adalbert's body had been translated from Gniezno to Prague, and that at Prague a chest of gold and precious stone had been made for it. Further, the narration of Cosmas, living nearly at that time, a pious man, sacred and religious, is full of miracles, which he himself with what face would have invented, since nothing was doubted? There follows in Cosmas the narration of the Roman accusation before the Apostolic See; the defense of the Legates is described, then what penalty was imposed, that for the seizure of the bodies of St. Adalbert and of other Saints and of the treasures of the Church, Brzetislaus should build a Collegiate Church in Bohemia, which all our historians relate was completed at Stará Boleslav, and we ourselves see. These last things the Polish writers, and Baronius who follows them, have omitted. These minute details so diligently annotated, sufficiently show the very truth of the matter; since falsehood, though it tries everything, cannot yet so clothe and adorn itself as to resemble the truth.

[5] Longinus' narration in many ways Another argument is drawn from Longinus' narration, not at all probable, indeed, as the Reader notices, altogether impossible, which can be demonstrated by several reasons. He says that before the Bohemians had occupied Gniezno, a few Ministers of the Church, who remained, had dug up the body of St. Adalbert, and buried it in a place of cheap sand (Cromer says, "in the entrance of the Temple"). How improbable a narration! For first, what came into their minds, that when they knew the Bohemians were hanging over treasures and wealth, and seeking gold and silver in a foreign Kingdom, they should leave the other most precious treasures of that church set in place, when it was lawful to dig up the body of St. Adalbert, and arrange the tomb? This is not, as I think, a reason consistent with human prudence: to dig up the body and hide it, and to bury it again; but to forget the treasures, gems, chalices, and other such things, which in a thousand ways, with no trace of themselves left, could have been taken away hanging, and hidden, and buried. For there was not then time for acting and concealing; since Brzetislaus, Prince of Bohemia, after the manner of fire, with the greatest speed consumed and leaped over everything. Now, too, how inexperienced in human affairs and common life do they depict for us those leaders of the Bohemian army, who could not notice the tomb of St. Adalbert (which Cosmas writes could not be moved without the altar) in the most celebrated place of the temple, with golden tablets, plates, and votives of every kind affixed, worthy of being seen, then with the stones and cement recently (as is feigned) thrown down, opened and again closed? I dare to say, if from the next day the tomb had happened to be opened, departs from probability, any man's eye could have judged it had been opened. They also say that in place of the tomb of St. Adalbert was shown the tomb of St. Gaudentius. This also is as easily refuted as it is said. Is it credible enough that all in so great an army were so illiterate, as to say, and unlettered, and especially the man

most learned Bishop Severus with all the Clerics, who did not know how to read? Did they not see the tablets affixed before the tomb of St. Adalbert, and other signs of honor? Thirdly Cosmas affirms the body was found so incorrupt, as if he had performed the sacred things on that day; whence also it was recognized by the Bohemians: for there were present very many old men (as the ancient Codices have) who knew St. Adalbert in the face, among whom Severus the Bishop himself: indeed the forty-first year, no more, was flowing from his most holy death; and then the age of men was longest, so that not a few attained the seventieth year or more in living; all these knew, and as boys or young men had seen Bishop Adalbert of renowned sanctity, nobility, and dignity. Add the title of the sepulcher, then those things which Cosmas narrated, about the appearance of the holy Prelate, the odor, and about other miracles he narrates.

[6] Fourthly Longinus says that the body of St. Gaudentius was offered to the Bohemians in place of the body of St. Adalbert: and manifestly destroys itself, it was immediately believed, as he speaks (ridiculous!). After these things premised, Brzetislaus Duke of Bohemia turned his mind to plundering the rest of the sacred things, and carries off the bodies of the five Brothers and Martyrs. Thus Longinus. This narration destroys and fails itself. For if Brzetislaus turned his mind to plundering the other sacred things, and carried off the bodies of the five Martyrs, why did he not also inquire where the body of St. Gaudentius was placed? why did he not also turn his mind to seizing that? Certainly St. Gaudentius born in Bohemia concerned St. Adalbert more, as his uterine Brother, than those five Brothers of the Order. Could he be ignorant that the Bishop of Gniezno, while life remained, had been and was buried at Gniezno? Here Longinus, if he wishes to answer, must of necessity invent another, who was substituted for St. Gaudentius: for it is certain (and let this be a new and most powerful argument) it is certain, I say, that besides the body of St. Adalbert, St. Gaudentius also was taken away by the Bohemians. If therefore in place of St. Adalbert the body of St. Gaudentius was substituted; what body was substituted for St. Gaudentius? while he says that St. Gaudentius was taken in place of St. Adalbert. Finally almost evidently, and by historical and ocular demonstration we shall act. That body, which Cromer and Longinus say was St. Gaudentius's, and we affirm to be the very body of St. Adalbert, is placed in the middle of the Cathedral temple (as all ancient Writers narrate, and today we see) but the body of St. Gaudentius is placed before the altar of SS. Cosmas and Damian, in a completely different place, and there today rests, and that he rests there (as I shall immediately say) St. Gaudentius himself revealed by appearing. Therefore (what follows) invent some other Saint, whom in place of St. Gaudentius the Ministers of the Church of Gniezno offered, who may lie hidden at Prague in the tomb of St. Adalbert; or confess that St. Adalbert together with his holy Brother Gaudentius was brought to Prague. Whence the Church of Prague (as is noted in the Rubrics, which have lasted for the age of many centuries) as often as the commemorations of St. Adalbert and St. Gaudentius occur, bids him to be honored and invoked in the middle of the Temple, this one at the Altar of SS. Cosmas and Damian, where his lamp was burning.

[7] for both bodies are held at Prague, A third and most powerful argument for St. Adalbert's body, but one which depends to some extent on the preceding, it is pleasing to propose in philosophical fashion. If in place of the body of St. Adalbert the Bohemians received St. Gaudentius (as Longinus affirms) then in the tomb of St. Adalbert at Prague, St. Gaudentius rests. But indeed it is certain that St. Gaudentius is not in that tomb; therefore it is concluded that St. Gaudentius was not substituted for St. Adalbert; and so, St. Adalbert himself lies in his own sepulcher. The first proposition is wholly admitted by all adversaries, and needs no proof, since it was first brought forth by them; then it is certain, with no one also opposing, that the body of St. Adalbert (whether it be the true one or another) was placed in a most honored place, namely in the middle of the Cathedral Church, which was very spacious. The whole question turns on the assumption, or the other part of our argument, that we may show that in that tomb which we call St. Adalbert's, is not the body of St. Gaudentius. Let us therefore hear the eye-witness Cosmas, Chronicle book 2, to whom this recently stirred up controversy was not known. "Nor do I wish to be silent," he says, "about what it happened to us in the Schools to hear and see, namely in the year 1060, only twenty years after the Translation of St. Adalbert. On a certain day, while I was ruminating little Psalms, standing in the crypt of SS. Martyrs Cosmas and Damian, there came a certain man, carrying a wax candle, and a silver thread, with which according to the bidding of a vision, and indeed under different altars as St. Gaudentius himself revealed. he had measured the limbs of his body, and approaching me: 'Hey, good Boy!' he said, 'show me where St. Radin lies (thus by Poles and Bohemians is called St. Gaudentius) brother of St. Adalbert?' To whom I said: 'Him whom you call Saint, he is not yet canonized through the Apostolic See, we celebrate his Mass as for the dead.' And he: 'Such things I know not,' he said, 'but one thing I know, that when I was in the city of Krakow, for three years placed in an underground prison, in which there was one window above, through which they rarely handed me bread and water; in this distress while my life was being spent, one day a man stood before me, whose garments were white as snow, and his face shone as the sun (so much I remember) and immediately I was in ecstasy: and as awakening from a heavy sleep, I perceived myself standing before the city. And he who appeared to me in the prison, standing beside me, said: "Go to Prague, fear no one, and entering the church of St. Vitus, in the crypt of SS. Martyrs Cosmas and Damian offer your gift at my tomb. I am Radin, Brother of St. Adalbert." These things he said to me, and immediately vanished from my eyes. Behold these hairs, and the leanness of my face testify, that the things I tell you are true. Moreover often in the same crypt the custodians of the church see visions, while they visit the candle which is lit there at night.'" Thus far Cosmas, narrating most innocently, the controversy about the body of St. Adalbert not yet stirred up. The same narration the Polish writer Paprocius refers, to prove that St. Gaudentius was taken in place of St. Adalbert by the Bohemians. Unhappy man! who did not see that by this miracle his opinion is altogether slain. For if the body of St. Gaudentius was honored by the Bohemians in the tomb of St. Adalbert, what cause was there that St. Gaudentius did not bid him go to the tomb of St. Adalbert, but to the altar of SS. Cosmas and Damian? This argument certainly, when I offered it to certain of our men to be read, seemed so powerful, that they said they did not know what could be answered.

[8] On the other hand, Longinus's narration, and the faith of the narrator in this part, wavers everywhere: for besides the above-mentioned difficulties, several others present themselves. He narrates that at the entrance of the church, at the very threshold, both Duke Brzetislaus, and the whole army, and the commoners of Bohemia were struck with blindness and with lethargic disease for three days. Is it credible that such and so great a miracle, wrought upon so many thousands of armed men who could occupy Poland, was noted by no writer of those times; Other equally incongruous things are added, not by Leo of Ostia writing often about St. Adalbert; not by the writers of his Life, who related other lesser miracles of that Saint; not by Glaber the Cluniac Monk, and other historians of Germany? Martin the Pole, who wrote about the devastation of the churches of Poland, and about the arm of St. Adalbert brought to Rome by Otto III, yet nowhere narrates anything about that mockery of the Bohemians, and the exchange of bodies, nothing about so great a miracle. But Cosmas, a neighbor of those times, hands down that only those were struck with blindness, and afterwards healed, who tried to tear down the altar. Then Longinus writes that the Ministers of the Church of Gniezno were tortured, that they might indicate the body of St. Adalbert. What need was there of indication, when the tomb was sufficiently indicated by tablets and votive offerings? when, not so long before, the place of the gloriously buried Adalbert shone with miracles? when (as Thietmar has) he was honorably laid in the Altar by Otto III, and worshipped with so many pilgrimages? Finally Longinus says that St. Adalbert did not suffer himself to be touched by the Bohemians, whom living he had hated. These hatreds are not to be imputed to the Saints, that the Saint hated the Bohemians, especially when they reign with Christ in heaven. But to what other Nation ever was or is St. Adalbert more propitious than to Bohemia? To whom did he render greater helps and benefits than to us? Of Miracles at his sacred tomb at Prague, ancient books are full. Who in the year 1260 revealed his banner, enclosed within a certain enclosure at Libice, and ordered it to be brought forth, which when it was unfurled the enemy's battle-line fled from the battle, if not visible Adalbert? And this battle was fought against Hungarians and Poles, and against both Adalbert brought aid to the Bohemians. By whose merits and blessing, I pray, before God while he lived was it brought about that Bohemia does not have those possessed by demons? By whose impetration was it granted from heaven, that you cannot find any leper ever born in Bohemia, among so many lepers who are nourished in hospices among us? How often has Adalbert been present to the Bohemians fighting, how often has he brought victory from heaven? And these things against Longinus, whose many errors, even admitted in this narration, could be brought forward; such as that which he adds, that by Otto III, when he visited the tomb of St. Adalbert as a Pilgrim, the royal crown and the title of King was conferred on the Duke of the Poles: which Baronius shows to be evidently false in the year 1000, tome 10.

[9] The final narration about the body of St. Adalbert found at Gniezno around the year 1127 in Cromer and Miechowita, how much credit it deserves, is given to each to understand from Chronology. In the year of Christ 1038 Brzetislaus Duke of Bohemia laid waste Poland; for fear of whom, the Ministers of the church of Gniezno, as Miechowita says, buried St. Adalbert in sand. and that the Poles held the body hidden for fear of them for nearly 100 years. Why therefore when Brzetislaus had departed with the Bohemians, did they not bring St. Adalbert into the public? why did they suffer him to lie in the foulest sand for ninety-two years? "It was done out of fear of the Bohemians," they answer. What? So many years did the Poles fear the Bohemians? But what was to be feared at Gniezno from the Bohemians, when, as those men contend, the Poles held Silesia? Was not Casimir I, King, crowned at Gniezno in the year 1041 according to custom? Under whom, as they themselves relate, the Bohemians, vanquished by Emperor Henry, and with great

triumph the nation was condemned? Do not the same writers with full mouth proclaim the victories obtained over the Bohemians by Boleslaus II, King of Poland, especially Guagninus? What therefore could the Poles fear? Wladislaus Hermann succeeded him, who took Judith, daughter of Wratislaus King of Bohemia, to wife — did they then not dare to bring St. Adalbert forth from Gniezno? Now Boleslaus III, surnamed the Distorted, who reigned after his father in Poland, was so far from fearing the Bohemians, that, as they themselves mention, he several times around the year 1111 entered Bohemia with an army and laid it waste.

[10] I shall adduce at this place a certain conjecture of mine, but (I declare beforehand) a conjecture, not a history. Whence the little fable seems to have arisen, It has always seemed to me that this fable about St. Gaudentius, substituted in place of St. Adalbert, was transcribed by some one from the deeds of Otto III Emperor, and namely from Leo of Ostia, and then from other writers who treated of the translation of St. Bartholomew the Apostle and of St. Paulinus to the church of St. Adalbert at Rome, and wrongly applied to St. Adalbert himself. For when Leo of Ostia had narrated that Otto III had come to Gniezno for the sake of prayer, and had taken away with him from Poland the sacred Relics of Adalbert (namely the hand, others write the arm), about one body accepted for another. and had carried them to Rome, where the same Emperor built a church under the title of St. Adalbert and in his honor, and in it Miechowita writes that he saw the arm of St. Adalbert at Rome: when, I say, the ancient writers had narrated these things, they immediately add, that the same Otto with the greatest zeal began to inquire after the bodies of the holy Martyrs; and had commanded his men, that wherever they were found, they should be carried to the church of Blessed Adalbert. Leo of Ostia continues: "Emperor Otto, returned to Benevento, demanded from the Beneventans the body of St. Bartholomew, that he might transfer this also to the church of St. Adalbert at Rome. The Beneventans, since they dared deny the Emperor nothing, craftily showed in place of the body of the Apostle Bartholomew the body of the Blessed Bishop Paulinus of Nola, which was honorably buried in the greater church of the city. He, suspecting no fraud, taking it away departed, and transferred it to Rome to St. Adalbert." Thus Leo. See, my Reader, Church of St. Adalbert at Rome. almost the very words of Leo of Ostia transcribed by Longinus: but badly is this patch sewn to the purple of St. Adalbert, and transferred from the Roman church of St. Adalbert to the body of the same. I, with a few words changed, add what Baronius added to this narration of Leo: "but Leo (we say Longinus) is contradicted by many, asserting that altogether the body of the same Apostle Bartholomew is certainly preserved in the church built at Rome in honor of St. Adalbert." I say the body of St. Adalbert is in the church of St. Vitus at Prague.